‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

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


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‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢‬‬

‫ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﳏﻔﻮﻇﺔ ﻟﻠﻤﺤﻘﻖ‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬










–

–





––
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤‬‬

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‫‪‬‬
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 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪‬‬
‫‪‬‬
‫‪‬‬

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‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﻠﻤﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‬
‫ﺍﻷﻣﲔ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﳊﺠﺔ‬ ‫))‬ ‫ﻓﻘﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺑﻌﻨﻮﺍﻥ‬
‫ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ (( ﻟﻺﻣﺎﻡ ﳏﻤﺪ‬
‫ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻭﺍﻟﱵ ﻳﻨﺘﺼﺮ ﻓﻴﻬﺎ‬
‫ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺭﲪﻪ ﺍﷲ( ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﻛﺘﺎﺏ ﺷﻴﻌﻲ ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫))ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﺔ((‪ ،‬ﻭﻗﺪ ﻋﺮﺽ ﻫﺬﺍ ﺍﳌﻨﺎﺻﺮ ﻟﻠﺸﻴﻌﺔ ﺑﻌﺾ ﻛﻼﻡ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻭﺭﺩ‪ ‬ﻋﻠﻴﻪ ﺑﺄﺳﻠﻮﺏ ﻣﺸﺎﺑﻪ ﻷﺳﻠﻮﺏ ﺍﻟﺸﻴﻌﺔ؛ ﻓﺘﻌﻘﺒﻪ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺘﺘﻮﻱ ﺑﻌﺒﺎﺭﺍﺕ ﻣﻮﺟﺰﺓ ﺗﺒﲔ ﺧﻄﺄﻩ ﻭﻗﻠﺔ ﻓﻬﻤﻪ‬
‫ﻟﻠﻌﺒﺎﺭﺍﺕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦‬‬

‫ﻭﻗﺪ ﻗﺎﻡ ﻓﻀﻴﻠﺔ ﺍﻷﺥ ﺍﻟﺪﻛﺘـﻮﺭ‪ /‬ﻋﺒﺪ ﺍﻟﻘﻴﻮﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ‬

‫ﺍﻟﺴﻨﺪﻱ ﺑﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺇﺧﺮﺍﺟﻬﺎ ﻟﺒﻴﺎﻥ ﻭﺟﻮﺩ‬
‫ﻋﻠﻤﺎﺀ ﺃﺟﻼﺀ ﰲ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪،‬‬
‫ﻭﺃﻥ ﺍﷲ ‪ ‬ﻳﻘﻴﺾ ﻟﻠﺤﻖ ﺃﻧﺼﺎﺭﺍﹰ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ‬
‫ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻧﻔﻊ ‪‬ﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

‫ﻛﺘﺒﻪ‬
‫ﺃ‪.‬ﺩ‪ .‬ﺃﲪﺪ ﺳﻌﺪ ﲪﺪﺍﻥ ﺍﻟﻐﺎﻣﺪﻱ‬
‫ﺃﺳﺘﺎﺫ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻘﺴﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‬
‫ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪١٤٢٣/١/١٤-‬ﻫـ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺗﻤﻬﻴﺪ‬
‫ﺑﺴﻢ ﺍ‪ ‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻻ ﻧﱯ ﺑﻌﺪﻩ‪،‬‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﳓﺎ ﳓﻮﻩ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻓﻬﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻦ ﺭﺳﺎﺋﻞ ﺣﺠﺔ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﻭﳏﻘﻘﻬﺎ ﺍﶈﺪﺙ‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﳌﻔﺴـﺮ ﺍﳌﻘﺮﺉ ﺍﻟﺒﺎﺭﻉ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ‬
‫ﺍﳊﺎﺭﺛﻲ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ )‪١١٧٤-١١٠٤‬ﻫـ( ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ‬
‫ﻛﺘﺒﻬﺎ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ )‪٧٢٨-٦٦١‬ﻫـ( ﺭﲪﻪ‬
‫ﺍﷲ‪ ،‬ﻭﰲ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﻋﺼﺮﻳﻪ ﻭﻭﺍﺣﺪ‪ ‬ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﺗﻪ ﺍﳌﺘﺸﻴﻊ‬
‫))ﺍﳌﺨﺪﻭﻡ ﳏﻤﺪ ﻣﻌـﲔ ﺑﻦ ﳏﻤﺪ ﺃﻣــﲔ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴـﻨﺪﻱ((‬

‫)ﺕ‪١١٦١:‬ﻫـ( ﺍﻟﺬﻱ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﲨﻞ ﻣﻦ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬

‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻨﺒﻴﻞ ))ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺍﻟﺸﻴﻊ‬
‫ﻭﺍﻟﻘﺪﺭﻳﺔ(( ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﻳـﺪﺓ ﺑﺎﻟﻘﺒﺢ ‪ . .‬ﻭﺍﻟﺸﻨﺎﻋﺔ‬
‫‪ . .‬ﻭﻋﺪﻡ ﺍﻟﺼﺤﺔ ‪ . .‬ﻭﺍﻹﻓﺮﺍﻁ ‪ . .‬ﻭﺍ‪‬ﺎﺯﻓﺔ ‪ ! . .‬ﻭﻭﺻﻒ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺑﺄﻧﻪ ﺧﺎﺭﺟﻲ ‪ . .‬ﻋﺪﻭ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ‪ . .‬ﻣﻠﻌﻮﻥ ‪ . .‬ﺷﻘﻲ‬
‫‪ ! . .‬ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺬﻣﻴﻤـﺔ ﺍﻟﱵ ﱂ ﳛﻤﻠﻪ ﻋﻠﻴﻬﺎ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨‬‬

‫ﺇﻻ ﻋﺪﺍﻭﺗﻪ ﻷﻫﻞ ﺍﳊﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﳏﱯ ﺍﻟﺼﺤﺎﺑﺔ‬

‫‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﻭﻛﺮﻫﻪ ﺍﻟﺸﺪﻳﺪ ﳍﻢ‪ ،‬ﻭﺣﺒﻪ ﺍﻟﻌﻤﻴﻖ ﳌﺬﻫﺐ‬
‫ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ ﺃﻋﺪﺍﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺮﺩ‪ ‬ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ‬
‫ﺍﳊﺎﺭﺛﻲ ﰲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺣﺎﻭﻝ ﺗﻮﺿﻴﺢ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﲪﻠﻪ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻮﺟﺎﻫﺔ ﺑﻜﻼﻡ ﻣﻮﺟﺰ ﲨﻴﻞ ﻳﺘﺮﺷﺢ ﻣﻨﻪ ﺣﺒﻪ‬
‫ﻟﻠﺼﺤﺎﺑﺔ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺗﻌﻈﻴﻤﻪ ﻭﺇﺟﻼﻟﻪ ﻟﺸﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋ‪‬ﻠﻤﺎﹰ ﻣﻦ ﺃﻋﻼﻡ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺗﺮﲨﺎﻧﺎﹰ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺣﺒﺒﺖ ﻧﺸﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺑﺎﺏ ﺇﺣﻴﺎﺀ ﺗﺮﺍﺙ ﺍﻷﻣﺔ‬
‫ﻭﺍﻹﻓﺎﺩﺓ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻹﻇﻬﺎﺭ ﺍﳊﻖ ﻭﺑﻴﺎﻥ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺗﻮﺳﻴﻊ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻛﹶﻲ ﻻ ﳛﺼﺮ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻧﻔﺴﻪ ﰲ‬
‫ﻓﻦ ﻭﺍﺣﺪ ﻭﲣﺼﺺ ﳏﺪﻭﺩ ﰲ ﻋﺼﺮ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﺘﺒﻌﻴﺔ ﻟﻠﺘﺨﺼﺼﺎﺕ‬
‫ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﺟﻬﻠﺔ ﰲ ﻏﲑ ﳎﺎﳍﻢ ﺍﻟﺘﺨﺼﺼﻲ‬
‫ﻣﻊ ﺣﺼﻮﳍﻢ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻭﺻﻮﳍﻢ ﺇﱃ ﺍﳌﻨﺎﺻﺐ‬
‫ﺍﻟﻌﺎﻟﻴﺔ!‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻗﺪﻣﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺘﻌﺮﻳﻒ ﻣﻮﺟﺰ ﻟﻜﻞ ﻣﻦ‪ :‬ﺍﳌﺆﻟﱢﻒ‪،‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺮﺩ ﻋﻠﻴﻪ )ﳏﻤﺪ ﻣﻌﲔ(‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﻭﺻﻒ ﺍﳌﺨﻄﻮﻁ‪،‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﺗﻮﺛﻴﻖ ﻧﺴﺒﺘﻪ ﺇﱃ ﻣﺆﻟﻔﻪ‪ ،‬ﻭﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﳌﺆﻟﱢﻒ‬

‫ﻓﻴﻬﺎ‪ ،‬ﻣﻊ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻋﻤﻠﻲ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﻹﳚﺎﺯ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺮﲨـﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻓﻠﻢ ﺃﺭ ﺣﺎﺟﺔ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻋﻤﻼﹰ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻭﻓﺔ ‪)) :‬ﺍﳌﻌﺮﻭﻑ ﻻ ﻳﻌﺮﻑ((‪ ،‬ﻭﻟﺸﻬﺮﺗﻪ‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪ ،-‬ﻭﻛﺜﺮﺓ‪ ‬ﻣﺎ ﺃﹸﻓﺮﺩ ﻋﻨﻪ ﻭﻛﹸﺘﺐ ﻣﻨﺬ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ )‪ (‬ﺃﻥ ﳚﻌﻠﻬﺎ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻨﻔﻌﲏ ‪‬ﺎ ﻭﲨﻴﻊ ﻗﺮﺍﺋﻬﺎ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﰲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺕ ﻣﺆﻟﱢﻔﻬﺎ‬
‫ﻭﻧﺎﺳﺨ‪‬ﻬﺎ ﻭﳏﻘﱢﻘ‪‬ﻬﺎ ﻭﻗﺎﺭﺋ‪‬ﻬﺎ ﻭﺍﳌﺴﺘﻔﻴﺪ‪ ‬ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺻﻠﱠﻰ ﺍﷲ ﻭﺳﻠﱠﻢ ﻋﻠﻰ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻭﻧﺒﻴ‪‬ﻨﺎ ﳏﻤ‪‬ﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺍﶈﻘﻖ‬
‫ﻣﻜﺔ ﺍﳌﺸﺮﻓﺔ ‪ -‬ﻏﺮﺓ ﺷﻮﺍﻝ ‪١٤٢٢‬ﻫـ‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪١٠‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫)‪(١‬‬
‫ﻧﺒﺬة ﻋﻦ ﺣﻴﺎة اﳌﺆ‪‬ﻟﱢﻒ‬

‫اﺳﻤﻪ وﻧﺴﺒﻪ ‪:‬‬

‫ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﳌﻔﺴﺮ ﺍﳌﻘﺮﺉ ﺍﳌﺨﺪﻭﻡ ‪:‬‬
‫ﳏﻤﺪ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‬
‫ﺍﳊﺎﺭﺛﻲ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ)‪.(٢‬‬

‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺗﺮﲨﺘﻪ ‪ :‬ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ ‪ ،٥٦٥‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪ ،٣٧٣ /٦‬ﺍﻷﻋﻼﻡ‬

‫‪ ،١٢٩/٧‬ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﶈﻘﻘﻪ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ ‪-١٠٩٨/٢‬‬
‫‪ ،١٠٩٩‬ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪ ،٢٥٤/٢‬ﻭﻳﻨﻈﺮ ‪ :‬ﻣﻘﺪﻣﺔ "ﺍﻟﺸﻔﺎﺀ ﰲ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﺮﺍﺀ" ﶈﻘﻘﻬﺎ ﺩ‪.‬ﻋﺒﺪ ﺍﻟﻘﻴﻮﻡ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ ‪" :‬ﺃﺑﻮ ﺍﳊﺴﻦ‬
‫ﺍﻟﺴﻨﺪﻱ ﺍﻟﻜﺒﲑ‪ ،‬ﺣﻴﺎﺗﻪ ﻭﺁﺛﺎﺭﻩ" ﺹ ‪.٢٧٤-٢٦٦‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ ﺳﻠﺴﻠﺔ ﻧﺴﺒﻪ ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ‪ ،١/١‬ﻭﻣﻘﺪﻣﺔ ﻓﺮﺍﺋﺾ‬
‫ﺍﻹﺳﻼﻡ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻘﺎﲰﻲ )ﺹ ‪ (١‬ﻧﻘﻼﹰ ﻋﻦ ﺇﺟﺎﺯﺓ ﺍﳌﺨﺪﻭﻡ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺴﻴﺪ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻜﻲ‪.‬‬
‫ﻭﺍﳊﺎﺭﺛﻲ ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻗﺒﻴﻠﺔ ﺑﲏ ﺣﺎﺭﺙ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻭﺭﺩﻭﺍ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﻣﻊ‬
‫ﺍ‪‬ﺎﻫﺪ ﳏﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ﺍﻟﺜﻘﻔﻲ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻭﺗﻮﻃﻨﻮﻫﺎ‪.‬‬
‫ﻭﺍﻟﺘﺘﻮﻱ ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻣﺪﻳﻨﺔ )ﺗﺘـﻪ( ﺍﻟﱵ ﻛﺎﻧﺖ ‪‬ﺎ ﻣﻜﺘﺒﺎﺕ ﻋﻠﻤﻴﺔ ﻗﻴﻤﺔ‪،‬‬
‫ﻭﻣﺪﺍﺭﺱ ﺩﻳﻨﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻛﻠﻴﺎﺕ ﻭﺟﺎﻣﻌﺎﺕ‪ ،‬ﻭﺗﺒﻌﺪ ﻋﻦ ﻛﺮﺍﺗﺸﻲ‬
‫ﺣﻮﺍﱄ‪ ٦٠‬ﻣﻴﻼﹰ‪ ،‬ﻭﺃﻛﺜﺮ ﺷﻬﺮﺗﻪ ﺑﺒﻼﺩ ﺍﻟﺴﻨﺪ ﺑـ"ﺍﳌﺨﺪﻭﻡ"‪ ،‬ﻭﻫﻮ ﻟﻘﺐ‬
‫ﺗﻜﺮﳝﻲ ﻟﻘﺐ ﺑﻪ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﺁﻧﺬﺍﻙ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‬
‫‪ ، ٥٥/٣‬ﻭﻣﻘﺪﻣﺔ ﺍﻟﺒﺬﻝ ﻟﻠﻌﺒﺎﺳﻲ ﺹ ‪.٥‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪١٢‬‬

‫وﻻدﺗﻪ وﻧﺸﺄﺗﻪ ‪:‬‬

‫ﻭﻟﺪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﻗﺮﻳﺔ )ﺑ‪‬ﺘ‪‬ﻮ‪‬ﺭﺓ( ﻣﻦ ﻣﻀﺎﻓﺎﺕ )ﺗ‪‬ﺘ‪‬ـﻪ‪(‬‬
‫ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ‪١١٠٤/٣/١٠ :‬ﻫـ = ‪١٦٩٢‬ﻡ)‪.(١‬‬
‫ﻭﻧﺸﺄ ﰲ ﺣﺠﺮ ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺑﻼﺩﻩ‪،‬‬
‫ﻓﺘﻠﻘﻰ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﺒﺎﺩﺉ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ‬
‫ﻭﺍﻟﻔﻘﻪ ﻭﻏﲑﻫﺎ‪ ،‬ﰒ ﺍﺭﲢﻞ ﻃﻠﺒﺎﹰ ﻟﻠﻌﻠﻢ ﺇﱃ ﻣﺪﻳﻨﺔ )ﺗ‪‬ﺘ‪‬ـﻪ‪ (‬ﺍﻟﱵ ﻛﺎﻧﺖ‬
‫ﻋﺎﺻﻤﺔ ﻟﻠﺒﻼﺩ‪ ،‬ﻭﻣﻌﻘﻼﹰ ﻣﻦ ﻣﻌﺎﻗﻞ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﰲ ﺃﻭﺍﻧﻪ‪،‬‬
‫ﻭﳎﻤﻌﺎﹰ ﻟﻠﻌﻠﻤﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﺪﺭﺱ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺸﺎﳜﻬﺎ ﻭﻋﻠﻤﺎﺋﻬﺎ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻷﺩﺑﻴﺔ ﺣﺴﺐ ﺍﳌﻨﺎﻫﺞ ﻭﺍﳌﻘﺮﺭﺍﺕ ﺍﳌﺘﺪﺍﻭﻟﺔ‬
‫ﰲ ﺑﻼﺩﻩ ﺁﻧﺬﺍﻙ‪.‬‬
‫ﺷﻴﻮﺧﻪ ‪:‬‬
‫ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺃﻓﺎﺿﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺟﻼﺀ ﺍﳌﺸﺎﻳﺦ ﰲ ﺑﻼﺩﻩ‪،‬‬
‫ﻣﻨﻬﻢ ‪ :‬ﻭﺍﻟﺪﻩ ﺍﻟﺸـﻴﺦ ﻋﺒﺪ ﺍﻟﻐﻔـﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣـﻤﻦ‬
‫ﺍﻟﺴﻨﺪﻱ )ﺕ ‪١١١٣‬ﻫـ( )‪ ،(٢‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺑﻦ‬

‫)‪ (١‬ﺍﻹﲢﺎﻑ ‪/٢‬ﻕ‪ ٧٨‬ﺃ‪ ،‬ﻭ ‪/٢‬ﻕ‪ ٩٥‬ﺃ‪) ،‬ﺥ(‪.‬‬

‫)‪ (٢‬ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﻟﻠﻌﺒﺎﺳﻲ ﺹ ‪ ،٦‬ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪.٢٥٤/٢‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺪﻳﻘﻲ ﺍﻟﺴﻨﺪﻱ )ﺕ‪١١٧١‬ﻫـ( )‪ ،(١‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ‬

‫ﺳﻌﻴﺪ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻋﻼﻡ‪.‬‬
‫ﻛﻤﺎ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ‪ -‬ﺣﲔ ﺭﺣﻠﺘﻪ ﺇﱃ‬
‫ﺍﳊﺠﺎﺯ ﻷﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺍﳊﺞ ﺳﻨﺔ‪١١٣٥:‬ﻫـ ‪ -‬ﻓﺄﺧﺬ ﻋﻦ ﻛﻞ ﻣﻦ‪:‬‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﺍﻟﺼﺪﻳﻘﻲ ﺍﳌﻜﹼﻲ )ﺕ‪١١٣٨‬ﻫـ()‪ (٢‬ﻣﻔﱵ ﺍﳊﻨﻔﻴﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﻌﻤﺪﺓ ﰲ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺪﺭﺍﻭﻱ‬
‫ﺍﳌﺎﻟﻜﻲ ﺍﳌﻐﺮﺑـﻲ ﺍﳌﺪﱐ )ﺕ‪١١٤٥‬ﻫـ()‪ ،(٣‬ﻭﺍﻟﺸﻴﺦ ﻋ‪‬ﻴﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻨ‪‬ﻤ‪‬ﺮ‪‬ﺳﻲ ﺍﳌﺼﺮﻱ ﺍﻷﺯﻫﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪١١٤٠‬ﻫـ()‪ ،(٤‬ﻭﺍﻟﻌﻼﻣﺔ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﺒﺬﻝ ﺹ ‪ ،٦‬ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪ ،٩٨-٩٦/٣‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ‬ ‫)‪(١‬‬

‫‪١٢٤/٦‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ﺳﻠﻚ ﺍﻟﺪﺭﺭ ‪ ،٤٩/٣‬ﻭﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻧﺸﺮ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺰﻫﺮ ‪،٢٢٠/١‬‬ ‫)‪(٢‬‬
‫ﻭﺗﺮﺟﻢ ﻟﻪ ﺍﻟﺘﺘﻮﻱ ﰲ ﺛﺒﺘﻪ ‪ :‬ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ‪ /٢‬ﻕ ‪ ١٣٨-١٣٧‬ﺑﺘﺮﲨﺔ‬
‫ﻭﺍﻓﻴﺔ‪.‬‬
‫ﺗﻠﻘﻰ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﻗﺮﺍﺀﺓ ﻭﺇﺟﺎﺯﺓ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻟﻌﺸﺮ ﺇﺟﺎﺯﺓ‪) ،‬ﺍﻹﲢﺎﻑ‬ ‫)‪(٣‬‬
‫‪/٢‬ﻕ‪ ،(١٣١‬ﻭﱂ ﺃﻃﻠﻊ ﺑﻌﺪ ﻋﻠﻰ ﺗﺮﲨﺘﻪ ﻓﻴﻤﺎ ﺑﲔ ﻳﺪﻱ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ‪.‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺳﻠﻚ ﺍﻟﺪﺭﺭ ‪ ،٢٧٣/٣‬ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ ‪ ،٨٠٥/٢‬ﻧﻈﻢ‬ ‫)‪(٤‬‬
‫ﺍﳉﻮﺍﻫـﺮ ﻕ‪ ،١٤٤/‬ﻭﻭﻫﻢ ﺍﻟﻌﺒﺎﺳﻲ ‪ -‬ﳏﻘﻖ ﺍﻟﺒﺬﻝ – ﻓﺴـﻤﺎﻩ ‪ :‬ﻋﺒﺪ‬
‫)ﺑﺎﻟﺒﺎﺀ( ﺑﻦ ﻋﻠﻲ )ﺹ‪ ،(٧‬ﻭﺗﺎﺑﻌﻪ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻏﺪﺓ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺘﺤﻔﺔ‬
‫ﺍﳌﺮﻏﻮﺑﺔ ﻟﻠﺘﺘﻮﻱ ﺹ‪ ،١٩‬ﻭﻛﺬﻟﻚ ﺩ‪ /‬ﺍﳌﻴﻤﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺴﻨﺪﻱ ﰲ ﺍﻟﺘﻔﺴﲑ‬
‫ﺍﳍﺎﴰﻲ ‪ -‬ﺍﳌﻨﺜﻮﺭ ‪ -‬ﺹ‪ ،١٢‬ﻭﺃﺭﺥ ﺃﺑﻮ ﻏﺪﺓ ﻭﻓﺎﺗﻪ ‪١١٣٨ :‬ﻫـ‪ ،‬ﻭﻫﻮ‬
‫ﺳﻬﻮ ﻣﻨﻪ –ﺭﲪﻪ ﺍﷲ‪ ،-‬ﻭﰲ ﻣﻜﺘﺒﺔ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﺇﺟﺎﺯﺓ ﻟﻠﻤﺬﻛﻮﺭ ﻟﺘﻠﻤﻴﺬﻩ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺍﳊﻔﻨﺎﻭﻱ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺃﺳﺎﻧﻴﺪ ﺑﺮﻗﻢ ‪.٧٩٢ :‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪١٤‬‬

‫ﺍﻟﺸﻴﺦ ﺃﰊ ﻃﺎﻫﺮ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴــﻢ ﺍﻟﻜﺮﺩﻱ ﺍﻟﻜﻮﺭﺍﱐ ﺍﳌﺪﱐ‬

‫)ﺕ‪١١٤٥‬ﻫـ()‪ ،(١‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻐﺮﰊ‬
‫ﺍﻟﻔﺎﺳﻲ ﺍﳌﺪﱐ ﺍﳌﺎﻟﻜﻲ )ﺕ‪١١٤١‬ﻫـ()‪.(٢‬‬
‫ﺗﻼﻣﻴﺬه ‪:‬‬
‫ﻗﺮﺃ ﻋﻠﻴﻪ ﺧﻠﻖ ﻛﺜﲑ‪ ،‬ﻭﻣﻦ ﺃﺷﻬﺮﻫﻢ ‪:‬‬
‫ﺍﺑﻨﻪ ﺍﻟﻜﺒﻴـﺮ ﺍﻟﺸـﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﻫﺎﺷﻢ )ﺕ‬
‫‪١١٨٢:‬ﻫـ()‪ ،(٣‬ﻭﺍﺑﻨﻪ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‬
‫ﺑﻦ ﳏﻤﺪ ﻫﺎﺷـﻢ )ﺕ ‪١١٨٧:‬ﻫـ()‪ ،(٤‬ﻭﺍﶈﺪﺙ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻨﺪﻱ )ﺍﻟﺼﻐﲑ( )ﺕ‪١١٨٧:‬ﻫـ()‪ ،(٥‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ‬

‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺳﻠﻚ ﺍﻟﺪﺭﺭ ‪ ،٢٧/٤‬ﺍﻷﻋﻼﻡ ‪.٣٠٥/٥‬‬ ‫)‪(١‬‬

‫ﺭﺍﺟﻊ ﻧﻈﻢ ﺍﳉﻮﺍﻫﺮ ﺑﺬﻳﻞ ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ‪/٢‬ﻕ ‪ ١٤٣‬ﺥ‪ ،‬ﻭﺗﺮﲨﺘﻪ ﰲ ‪:‬‬ ‫)‪(٢‬‬
‫ﺳﻠﻚ ﺍﻟﺪﺭﺭ ‪ ،٦٠/٤‬ﺗﺮﺍﺟﻢ ﺃﻋﻴﺎﻥ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺹ ‪.٥٦‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪ ،٣٢٩-٣٢٨/٣‬ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ ‪،٥٦٦‬‬ ‫)‪(٣‬‬
‫ﻭﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﺹ‪.٤٠‬‬
‫ﺭﺍﺟﻊ ﻟﺘﺮﲨﺘﻪ ‪ :‬ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ ‪ ،٥٦٦‬ﻣﻘﺪﻣﺔ ﺫﺏ ﺍﻟﺬﺑﺎﺑﺎﺕ ﻟﻠﺸﻴﺦ ﺍﻟﻨﻌﻤﺎﱐ‪،‬‬ ‫)‪(٤‬‬
‫ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪ ،٣٣٠-٣٢٩/٣‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪ ،١٦٩/٦‬ﻭﻗﺪ‬
‫ﺃﺧﻄﺄ ﰲ ﻧﺴﺒﻪ‪.‬‬
‫ﻫﻮ ﺍﶈﺪﺙ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﺣﺴﲔ ﺑﻦ ﳏﻤﺪ ﺻﺎﺩﻕ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺄﰊ‬ ‫)‪(٥‬‬
‫ﺍﳊﺴﻦ ﺍﻟﺴﻨﺪﻱ )ﺍﻟﺼﻐﲑ(‪ ،‬ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ ﺹ ‪ ،٥٧٨‬ﺗﺬﻛﺮﺓ‬
‫ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪ ،٨٩/٣‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪ ،٩-٨/٦‬ﺗﺮﺍﺟﻢ ﺃﻋﻴﺎﻥ ﺍﳌﺪﻳﻨﺔ‬
‫ﺍﳌﻨﻮﺭﺓ ﺹ‪ ،٥٩‬ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﺹ‪ ٤٨-٤٧‬ﻭﻓﻴﻬﺎ ﻭﻻﺩﺗﻪ‬
‫‪١١٥٢:‬ﻫـ!! ﻭﻫﻮ ﺧﻄﺄ‪ ،‬ﻭﺭﺍﺟﻊ ‪ :‬ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻨﺪﻱ ﺍﻟﻜﺒﲑ‬
‫ﺣﻴﺎﺗﻪ ﻭﺁﺛﺎﺭﻩ ﺹ‪.١٨٦‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﳏﻤﺪ ﻣﺮﺍﺩ ﺑﻦ ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻨﺪﻱ )ﺗﻮﰲ ﲜﺪﺓ ﻳﻮﻡ‬

‫ﺍﻻﺛﻨﲔ ‪١١٩٨/٥/٧ :‬ﻫـ()‪ ،(١‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻔﻴﻆ ﺑﻦ ﺩﺭﻭﻳﺶ‬
‫ﺍﻟﻌﺠﻴﻤﻲ ﺍﳌﻜﻲ )ﺕ‪١٢٤٦:‬ﻫـ()‪ ،(٢‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻓﻘﲑ ﺍﷲ‬
‫ﺍﻟﻌﻠﻮﻱ ﺍﻷﻓﻐﺎﱐ )ﺕ‪١١٩٥:‬ﻫـ()‪ ،(٣‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ‬
‫ﳏﻤﺪ ﺃﺷﺮﻑ ﺑﻦ ﺁﺩﻡ ﺍﻟﺴـﻨﺪﻱ ﺍﻟﻨﻘﺸﺒﻨﺪﻱ)‪ ،(٤‬ﻭﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ‬

‫ﻛﺬﺍ ﻋﻠﻰ ﻫﺎﻣﺶ ﻛﺘﺎﺑﻪ )ﺩﻓﻴﻨﺔ ﺍﳌﻄﺎﻟﺐ ‪١٢٨/٤‬ﻕ( ﻣﻦ ﻗﺒﻞ ﺃﺣﺪ ﻭﺭﺛﺘﻪ‪،‬‬ ‫)‪(١‬‬
‫ﻭﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪.٣٦٠/٦‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻧﺸﺮ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺰﻫﺮ ‪ ،١٩٠-١٨٩/١‬ﻭﺫﻛﺮﻩ‬ ‫)‪(٢‬‬
‫ﺍﻟﻜﺘﺎﱐ ﰲ ﻓﻬﺮﺳﻪ ‪ ١٠٩٩/٢ ،٨١٢/٢‬ﳑﻦ ﻳﺮﻭﻱ ﻋﻦ ﳏﻤﺪ ﻫﺎﺷﻢ‪،‬‬
‫ﻭﺍﻟﻔﺎﺩﺍﱐ ﰲ ﺍﳌﻘﺘﻄﻒ ﻣﻦ ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ‬
‫ﻋﻦ ﻣﺪﻯ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻓﺎﺭﻕ ﺍﻟﻌﻤﺮ ﺑﻴﻨﻬﻤﺎ ﻛﺒﲑ؛ ﻓﺮﺣﻠﺔ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺴﻨﺪﻱ ﺇﱃ ﺍﳊﺠﺎﺯ ﻛﺎﻧﺖ ﰲ ‪١١٣٦-١١٣٥ :‬ﻫـ ‪ ،‬ﻭﻭﻓﺎﺓ‬
‫ﺍﻟﻌﺠﻴﻤﻲ ﰲ ‪١٢٤٦ :‬ﻫـ‪ ،‬ﻭﻗﺪ ﲝﺜﺖ ﻋﻦ ﺗﺎﺭﻳﺦ ﻭﻻﺩﺓ ﺍﻟﻌﺠﻴﻤﻲ ﻓﻠﻢ‬
‫ﺃﺟﺪﻩ ﰲ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺗﺮﲨﺖ ﻟﻪ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻤﻦ ﺃﺩﺭﻛﻪ‬
‫ﺑﺎﻟﺴﻦ ﺣﻴﺚ ﺃﺟﺎﺯ ﺍﳌﺨﺪﻭﻡ ﺑﺬﻟﻚ ﻋﺎﻣﺔﹰ ﺃﻫﻞ ﻋﺼﺮﻩ ﻭﻣﻦ ﺃﺩﺭﻙ ﺣﻴﺎﺗﻪ ﰲ‬
‫ﺛﺒﺘﻪ ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ )ﻕ‪١٣٨/‬ﺏ(‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺎﻷﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻛﺪ‪.‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﲢﻔـﺔ ﺍﻟﻜﺮﺍﻡ ‪ ،٣٤٤-٣٤٣‬ﻭﰲ ﻫﺎﻣﺸـﻪ ﻭﻓﺎﺗﻪ ﰲ ‪:‬‬ ‫)‪(٣‬‬
‫‪١١٣٥/٢/٣‬ﻫـ!‪ ،‬ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪.٩٦-٩١/٣‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ ‪ ،٥١٨/١‬ﻭﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺍﻟﺴﻨﺪ ‪-١٠٢/٣‬‬ ‫)‪(٤‬‬
‫‪.١٠٣‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪١٦‬‬

‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺃﺳﻠﻢ ﺍﳊﻨﻔﻲ ﺍﳌﻜﻲ)‪ ،(١‬ﻭﺍﻟﺸﻴﺦ‬

‫ﺍﳌﺨﺪﻭﻡ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺍﻟﺴﻨﺪﻱ ﺍﻟﺘﺘﻮﻱ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻋﻼﻡ‪.‬‬
‫ﻣﺆﻟﻔﺎﺗﻪ ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻟﺪﻯ ﺍﳋﻮﺍﺹ ﻭﺍﻟﻌﻮﺍﻡ ﰲ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﺃﻥ‬
‫ﺍﳌﺆﻟﱢﻒ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﰲ ﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﻣﻦ ﻓﺮﺳﺎﻥ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﲝﻴﺚ ﱂ ﻳﺴـﺒﻘﻪ ﻭﱂ ﻳﻌﺎﺻﺮﻩ ﻭﱂ ﻳﻠﺤﻘﻪ‬
‫‪ -‬ﺇﱃ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ -‬ﺃﺣﺪ ﻣﻦ ﺃﺑﻨﺎﺀ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﰲ ﺫﻟﻚ!‪ ،‬ﻭﳑﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ‪ :‬ﺃﻧﻪ ﺫﻛﺮ ﰲ ﺇﺟﺎﺯﺗﻪ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺃﺳﻠﻢ ﺍﳌﻜﻲ ﺣﲔ ﺭﺣﻠﺘﻪ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻋﺎﻡ ‪-١١٣٥ :‬‬
‫‪١١٣٦‬ﻫـ ﺃﻥ ﻣﺆﻟﻔﺎﺗﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﺴﻨﺪﻳﺔ ﺗﺮﺑﻮ‬
‫ﻋﻠﻰ ‪ ٣٥‬ﻣﺆﻟﱠﻔﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﺁﻧﺬﺍﻙ ‪ ٣١‬ﻋﺎﻣﺎﹰ! ﻓﻜﺎﻧﺖ ﻣﺆﻟﻔﺎﺗﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﻮﺍﺕ ﻋﻤﺮﻩ !‪.‬‬
‫ﻭﻫﺬﺍ ﺇﻥ ﺩﻝﱠ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ‬
‫ﻣﻘﺪ‪‬ﺭﺍﹰ ﻷﻭﻗﺎﺗﻪ ﻏﺎﻳﺔ ﺍﻟﺘﻘﺪﻳﺮ ﻣﻨﺬ ﺻﻐﺮ ﺳﻨ‪‬ﻪ‪ ،‬ﻭﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﱂ‬

‫)‪ (١‬ﰲ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻧﺸﺮ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺰﻫﺮ )‪ : (١٩٦/١‬ﺗﺮﺟﻢ ﻟﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻨﺪﻱ‬

‫)ﻳﻘﺼﺪ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﳌﺪﱐ( ﰲ ﳎﻤﻮﻋﺘﻪ ﻓﻘﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﺎﳌﺎﹰ‬
‫ﻣﺘﻘﻨﺎﹰ ﳏﻘﻘﺎﹰ ﻭﺭﻋﺎﹰ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪١١١٥‬ﻫـ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﻣﺸﺎﻳﺦ ﻣﻨﻬﻢ ‪:‬‬
‫ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﻨﺨﻠﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺎﱂ ﺍﻟﺒﺼﺮﻱ ‪ ..‬ﻭﺍﻟﺸﻴﺦ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﺍﻟﺴﻨﺪﻱ ﺍﻟﻜﺒﲑ ‪ ..‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﺹ ‪.١‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻳﻀﻴﻌﻬﺎ ﻟﻌﺒﺎﹰ ﻭﳍﻮﺍﹰ‪ ،‬ﺑﻞ ﻗﺘﻞ ﺍﻟﻮﻗﺖ‪ ‬ﻗﺒﻞ ﺃﻥ ﻳﻘﺘﻠﻪ‪.‬‬

‫ﻭﻣﻦ ﺣﺮﺻﻪ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﺍﺳﺘﻐﻼﻝ ﺃﻭﻗﺎﺗﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻤﺮ‬
‫ﰲ ﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺣﱴ ﰲ ﺃﺳﻔﺎﺭﻩ؛ ﻳﻘﻮﻝ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‬
‫)ﻏﻨﻴﺔ ﺍﻟﻈﺮﻳﻒ(‪:‬‬
‫))ﻭﺷﺮﻋﺖ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺻﺒﻴﺤﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ‬
‫ﺳﻨﺔ ﺃﻟﻒ ﻭﻣﺎﺋﺔ ﻭﺳﺖ ﻭﺛﻼﺛﲔ ﰲ ﻭﺳﻂ ﺍﻟﺒﺤﺮ ﺣﲔ ﺍﻟﺮﺟﻮﻉ ﻣﻦ‬
‫ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ(()‪.(١‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﺆﻟﻔﺎﺗﻪ ﲤﺘﺎﺯ ﺑﺎﳉﻮﺩﺓ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺍﻟﺪﻗﺔ‪،‬‬
‫ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻟﺘﺤﺮﻱ ﰲ ﺍﻟﻜﺘﺎﺑﺔ …‪ ،‬ﻓﻬﻮ ﺣﻴﻨﻤﺎ ﻳﻜﺘﺐ‪ ،‬ﻻ ﻳﻜﺘﺐ‬
‫ﺇﻻ ﻭﺗﺮﺍﻩ ﻋﻠﻰ ﺑﺼﲑﺓ ﺗﺎﻣﺔ‪ ،‬ﻭﳛﻴﻞ ﺇﱃ ﻣﺮﺍﺟﻊ ﺃﺻﻴﻠﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻊ‬
‫ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻨﻘﻞ ﻭﻣﻼﺣﻈﺔ ﺁﺩﺍﺏ ﺍﻟﺒﺤﺚ ﻭﺍﳌﻨﺎﻗﺸﺔ ‪...‬‬
‫ﻳﻘﻮﻝ ﳒﻠﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺴﻨﺪﻱ‪:‬‬
‫))ﻭﻛﺎﻥ ﻣﻦ ﺩﻳﺪﻧﻪ ﺍﻟﺸﺮﻳﻒ ‪ -‬ﻳﻘﺼﺪ ﻭﺍﻟﺪﻩ ‪ -‬ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ‬
‫ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺍﻟﻐﺰﻳﺮﺓ ﺍﻟﱵ ﻣﻨﺢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺟﻮﺩﻫﺎ ﻋﻨﺪﻩ‪،‬‬
‫ﻓﺈﺫﺍ ﻭﻗﻊ ﺗﺮﺩﺩ ﰲ ﺧﺎﻃﺮﻩ ﺍﻟﺸﺮﻳﻒ ﰲ ﺃﻱ ﻣﺴﺄﻟﺔ ﺷﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﺃﻥ ﺣﻜﻢ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﳐﺎﻟﻔﺎﹰ ﻟﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ‬

‫)‪ (١‬ﻏﻨﻴﺔ ﺍﻟﻈﺮﻳﻒ ﲜﻤﻊ ﺍﳌﺮﻭﻳﺎﺕ ﻭﺍﻟﺘﺼﺎﻧﻴﻒ ﻕ‪)١/‬ﺥ(‪ ،‬ﻣﻨﻪ ﻧﺴﺨﺔ ﲟﻜﺘﺒﺔ‬
‫ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﺑﺮﻗﻢ ‪ ،٧٨٣ :‬ﻭﺍﻟﻔﻴﻠﻢ ‪.٤٢٢ :‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪١٨‬‬

‫ﻣﻨﺼﻮﺻﻪ‪ ،‬ﻃﺎﻟﻊ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺃﻛﺐ ﻋﻠﻴﻬﺎ ‪ -‬ﻭﺇﻥ ﺑﻠﻐﺖ ﻗﺪﺭ‬

‫ﻣﺎﺋﺔ ﻭﺳﺘﲔ ﺃﻭ ﺃﺯﻳﺪ ﺃﻭ ﺃﻧﻘﺺ ‪ -‬ﻟﻴﺘﺤﻘﻖ ﺗﻄﺒﻴﻘﻪ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻓﻤﺎ‬
‫ﺳﺮ‪ ‬ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﺇﻻ ﺑﻌﺪ ﻭﺟﺪﺍﻥ ﻣﺄﺧﺬﻫﺎ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻧﺺ ﺻﺮﻳﺢ‬
‫ﺃﻭ ﺩﻟﻴﻞ ﻓﺼﻴﺢ‪ ،‬ﻭﺇﻥ ﺯﻋﻢ ﺍﳌﻌﺎﻧﺪ ﺃﻧﻪ ﻗﺒﻴﺢ‪ ،‬ﻭﻛﺎﻥ ﻻ ﳝﻴﻞ ﺇﱃ‬
‫ﺭﻭﺍﻳﺔ ﰲ ﺍﳌﺬﻫﺐ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﻣﻨﺼﻮﺹ ﺍﳊﺪﻳﺚ ﺃﻭ ﻇﺎﻫﺮﻩ ﺇﻻ ﺑﻌﺪ‬
‫ﻣﺎ ﻭﺟﺪ ﻣﺄﺧﺬﻫﺎ ﺍﻟﺸﺎﰲ ﻭﻣﺘﻤﺴﻜﻬﺎ ﺍﻟﺼﺎﰲ ‪.(١)((..‬‬
‫ﻫﻜﺬﺍ ﻛﺎﻥ ﻣﻨﻬﺞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻨﺪﻱ ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﻭﰲ‬
‫ﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺍﳌﺘﺮﲨﲔ ﻟﻪ ﳐﺘﻠﻔﻮﻥ ﰲ ﲢﺪﻳﺪ ﻋﺪﺩ ﻣﺆﻟﱠﻔﺎﺗﻪ‪.‬‬
‫ﻓﻘﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺑﻨﻔﺴﻪ ﰲ )ﺍﻹﲢﺎﻑ‪/٢‬ﻕ‪:(١٤١-١٣٩‬‬

‫)‪ (١‬ﺫﺏ ﺫﺑﺎﺑﺎﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ‪.١٥/١‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺃﻥ ﻣﺆﻟﻔﺎﺗﻪ ﺗﺰﻳﺪ ﻋﻠﻰ ‪ ١١٥ :‬ﻣﺆﻟﻔﺎﹰ )‪.(١‬‬

‫ﰒ ﺫﻛﺮ ﻋﻨﺎﻭﻳﻦ ‪١١٧‬ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻣﻨﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪،٨٧:‬‬
‫ﻭﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،٢٢:‬ﻭﺑﺎﻟﺴﻨﺪﻳﺔ ‪ ٨ :‬ﻛﺘﺐ‪.‬‬
‫ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﳏﻘﻖ ﺑﺬﻝ ﺍﻟﻘﻮﺓ )ﺍﻟﺸﻴﺦ ﺃﻣﲑ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺳﻲ(‬
‫ﻛﺘﺎﺑﲔ ﺑﺎﻟﺴﻨﺪﻳﺔ ﻣﻦ ﺍﻹﲢﺎﻑ‪ ،‬ﻭﳘﺎ ﻏﲑ ﻣﺬﻛﻮﺭﻳﻦ ﰲ ﺍﻟﻨﺴﺨﺔ‬
‫ﺍﳌﻜﻴﺔ‪ ،‬ﻭ‪١٤‬ﻛﺘﺎﺑﺎﹰ ﺍﻃﻠﻊ ﻫﻮ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻫﺎ ﺍﳌﺨﺪﻭﻡ ﰲ‬
‫ﺍﻹﲢﺎﻑ)‪.(٢‬‬

‫)‪ (١‬ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳌﺨﺪﻭﻡ ﺃﻟﻒ ﺍﻹﲢﺎﻑ ﲟﻜﺔ ﰲ ‪١١٣٦‬ﻫـ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺃﻥ‬
‫ﻣﺆﻟﻔﺎﺗﻪ ﺗﺰﻳﺪ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ‪ ١١٥‬ﻣﺆﻟﱠﻔﺎﹰ‪ ،‬ﰒ ﺍﺳﺘﻤﺮ ﺗﺄﻟﻴﻔﻪ ﺑﻌﺪ ﺫﻟﻚ ‪ ٣٨‬ﻋﺎﻣﺎﹰ‪،‬‬
‫ﻓﻼ ﻧﺪﺭﻱ ﻛﻢ ﻳﻜﻮﻥ ﺃﻟﻒ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﺍﻟﺒﺎﻗﻴﺔ ؟! )ﺍﻧﻈﺮ ‪ :‬ﳐﺪﻭﻡ ﳏﻤﺪ‬
‫ﻫﺎﺷﻢ ﻟﻠﻘﺎﺩﺭﻱ‪ ،‬ﺹ‪ .(٧٤‬ﺃﻗﻮﻝ ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ‬
‫ﺫﻛﺮﺕ ﰲ ﺍﻹﲢﺎﻑ ﻟﻴﺴﺖ ﻛﻠﻬﺎ ﻣﺆﻟﻔﺔﹰ ﻗﺒﻠﻪ‪ ،‬ﺑﻞ ﺃﻏﻠﺒﻬﺎ ﺃﹸﻟﱢﻒ‪ ‬ﺑﻌﺪﻩ ﻛﻤﺎ‬
‫ﻳﺘﻀﺢ ﺫﻟﻚ ﻣﻦ ﺗﻮﺍﺭﻳﺦ ﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺖ ﺫﻟﻚ ﰲ ﺗﻌﻠﻴﻘﻲ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﳌﻮﺿﻊ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﳌﺆﻟﻒ "ﺍﻟﺸﻔﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺍﺀ" ﺹ‪ ،٢١-٢٠‬ﻓﺎﳊﻘﻴﻘﺔ‬
‫ﺃﻥ ﻣﺆﻟﻔﺎﺕ ﺍﳌﺨﺪﻭﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻹﲢﺎﻑ ﺃﺩﺭﺟﺖ ﻓﻴﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺣﻴﺚ‬
‫ﺇ‪‬ﺎ ﺫﻛﺮﺕ ﰲ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﺘﻜﻤﻠﺔ ﻟﻠﺨﺎﲤﺔ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺇﺟﺎﺯﺗﻪ‬
‫ﺍﻟﻌﺎﻣﺔ ﻟﻜﻞ ﻣﻦ ﺃﺩﺭﻙ ﺣﻴﺎﺗﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺻﺮﺡ ﰲ ﺇﺟﺎﺯﺗﻪ‬
‫ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻜﻲ ﰲ ﺃﺛﻨﺎﺀ ﺭﺣﻠﺘﻪ ﺇﱃ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺑﺄﻥ‬
‫ﻣﺆﻟﻔﺎﺗﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﺴﻨﺪﻳﺔ ﺗﺮﺑﻮ ﻋﻠﻰ ‪ ٣٥‬ﻣﺆﻟﻔﺎﹰ )ﺍﻧﻈﺮ ﻧﺺ‬
‫ﺍﻹﺟﺎﺯﺓ ﲟﻜﺘﺒﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺎﲰﻲ(‪ ،‬ﻭﻟﻠﻌﻠﻢ ﺃﻥ ﺍﳌﺨﺪﻭﻡ ﺣﻴﻨﻤﺎ ﺃﻟﻒ ﻛﺘﺎﺑﻪ‬
‫ﺍﻹﲢﺎﻑ )‪١١٣٦‬ﻫـ( ﲟﻜﺔ ﺍﳌﺸﺮﻓﺔ‪ ،‬ﻛﺎﻥ ﻋﻤﺮﻩ ﺣﻴﻨﺬﺍﻙ )‪ (٣١‬ﻋﺎﻣﺎﹰ‪ ،‬ﻓﻼ‬
‫ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﺃﻟﻒ ﰲ ﻫﺬﺍ ﺍﻟﺴﻦ ﺍﻟﺼﻐﲑ ﺃﻛﺜﺮ ﻣﻦ ‪ ١١٥‬ﻛﺘﺎﺑﺎﹰ‪،‬‬
‫ﻓﻠﻴﺘﺄﻣﻞ‪.‬‬
‫)‪ (٢‬ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﺹ‪.٣٠‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢٠‬‬

‫ﻭﺫﻛﺮ ﻣﺆﻟﻒ ﻛﺘﺎﺏ )ﳐﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ ﺗﺘﻮﻱ‪ ،‬ﺑﺎﻟﻠﻐﺔ‬

‫ﺍﻟﺴﻨﺪﻳﺔ( ﻓﻬﺮﺳﺎﹰ ﻣﺮﺗﺒﺎﹰ ﻋﻠﻰ ﺍﳊﺮﻭﻑ ﺍﻷﲜﺪﻳﺔ ﻧﻘﻼﹰ ﻋﻦ ﻣﻘﺎﻝ ﺍﶈﻘﻖ‬
‫ﺍﻟﺸﻬﲑ ﺍﻟﺴﻴﺪ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﻟﺮﺍﺷﺪﻱ‪ ،‬ﺍﻟﺬﻱ ﺃﻭﺻﻞ ﻣﺆﻟﻔﺎﺕ‬
‫ﺍﳌﺨﺪﻭﻡ ﺇﱃ ‪١٤١‬ﻛﺘﺎﺑﺎﹰ‪ ،‬ﺃﺿﺎﻑ ﻓﻴﻬﺎ ﺃﲰﺎﺀ ‪ ١٣‬ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻳﺼﻔﻮ ﻣﻨﻬﺎ‬
‫‪ ٧‬ﻋﻨﺎﻭﻳﻦ)‪ ،(١‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﺪﺩ ﺍﻟﻨﻬﺎﺋﻲ ‪١٤٠‬ﻣﺆﻟﻔﺎﹰ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﻔﺖ ﺇﻟﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‬
‫ﻓﺒﻠﻐﺖ )‪ (١٤٧‬ﻛﺘﺎﺑﺎﹰ)‪.(٢‬‬
‫ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺆﻟﻔﺎﺗﻪ ﺃﻛﺜﺮ ﻣﻦ ‪ ٣٠٠‬ﻣﺆﻟﱠﻒ)‪،(٣‬‬
‫ﺃﻭﻫﻲ‪ ٣٥٠:‬ﻛﺘﺎﺑﺎﹰ)‪ (٤‬ﻓﻼ ﳜﻠﻮ ﻣﻦ ﻣﺒﺎﻟﻐﺔ‪.‬‬

‫ﳐﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ‪ ،‬ﺹ ‪ ،١١٤-١٠٧‬ﺣﻴﺚ ﺗﻜﺮﺭ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻌﻨﺎﻭﻳﻦ‪.‬‬ ‫)‪(١‬‬
‫ﺍﻧﻈﺮ ﻣﻘﺪﻣﺘﻨﺎ ﻟﺮﺳﺎﻟﺘﻪ ‪ :‬ﻛﺸﻒ ﺍﻟﺮﻳﻦ ﻋﻦ ﻣﺴﺄﻟﺔ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺹ‪.٣٥-٣٤‬‬ ‫)‪(٢‬‬
‫ﺫﻛﺮﻩ ﺍﻟﻌﺒﺎﺳﻲ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺒﺬﻝ‪ ،‬ﺹ‪ ١١‬ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ ‪ ) :‬ﻗﻴﻞ (‪ ،‬ﻭﻻ‬ ‫)‪(٣‬‬
‫ﺃﺩﺭﻱ ﻣﺎ ﻣﺼﺪﺭ ﻛﻼﻣﻪ‪.‬‬
‫ﺍﻟﻘﺎﺩﺭﻱ ﰲ )ﳐﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ‪ ،‬ﺹ‪ ،(٧٥‬ﻧﻘﻼﹰ ﻋﻦ )ﺗـﺎﺭﻳﺦ ﻛﻠـﻬﻮﺭﺍ‬ ‫‪(٤‬‬
‫‪.(٩٩٣/٢‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﺤﺎوﻟﺔ ﺗﺼﻨﻴﻒ ﻣﺆﻟﻔﺎﺗﻪ ﺣﺴﺐ اﻟﻔﻨﻮن‪:‬‬

‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻜﻢ ﺍﳍﺎﺋﻞ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﳌﺨـﺪﻭﻡ ﺗـﺒﲔ ﱄ ﺃﻥ‬
‫ﺃﻏﻠﺒﻬﺎ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻗﺪ ﺭﺗﺒﺘﻬﺎ ﺣﺴﺐ ﺍﻟﻔﻨﻮﻥ ‪ -‬ﻭﻫﻮ ﺗﺼﻨﻴﻒ ﺗﻘﺮﻳﱯ‬
‫‪ -‬ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ﺍﻟﻔﻘﻪ‪ ٥٤ :‬ﻛﺘﺎﺑﺎﹰ‪.‬‬
‫ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻨﺎﻗﺐ‪ ١٧ :‬ﻛﺘﺎﺑﺎﹰ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ‪ ١٥ :‬ﻛﺘﺎﺑﺎﹰ‪.‬‬
‫ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﺘﺠﻮﻳﺪ‪ ١٤ :‬ﻛﺘﺎﺑﺎﹰ‪.‬‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪ ١٣ :‬ﻛﺘﺎﺑﺎﹰ‪.‬‬
‫ﺍﻵﺩﺍﺏ‪.٧ :‬‬
‫ﺍﻟﺘﻔﺴﲑ‪.٦ :‬‬
‫ﺍﻟﺴﲑﺓ ﻭﺍﻟﺘﺎﺭﻳﺦ‪.٦ :‬‬
‫ﺍﻟﺮﺩﻭﺩ ﺍﳌﺨﺘﻠﻔﺔ‪.٦ :‬‬
‫ﻭﺍﻟﺒﻘﻴﺔ ﰲ ﺍﳌﺘﻔﺮﻗﺎﺕ ‪ :‬ﺣﻮﺍﱄ ‪ ٩‬ﻛﺘﺐ‪ ،‬ﺍ‪‬ﻤﻮﻉ ‪١٤٧ :‬‬
‫ﻣﺆﻟﻔﺎﹰ‪.‬‬
‫ﻭﺣﺴﺐ ﻋﻠﻤﻲ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﱂ ﻳﻄﺒﻊ ﻣﻨﻬﺎ ﺇﱃ ﺍﻵﻥ ﺇﻻ‬
‫ﺣﻮﺍﱄ ‪ ٢٢ :‬ﻛﺘﺎﺑﺎﹰ !‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢٢‬‬

‫وﻣﻦ أﻫﻢ ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬

‫‪ -١‬ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﲟﺮﻭﻳﺎﺕ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ)‪ ،(١‬ﻣﻄﺒﻮﻉ‪.‬‬
‫‪ -٢‬ﺇﺟﺎﺩﺓ ﺍﻟﻨﺠﺪﺓ ﲟﻨﻊ ﺍﻟﻘﺼﺮ ﰲ ﻃﺮﻳﻖ ﺟﺪﺓ )ﺥ(‪.‬‬
‫‪ -٣‬ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﰲ ﺣﻮﺍﺩﺙ ﺳﲏ ﺍﻟﻨﺒﻮﺓ)‪ ،(٢‬ﻣﻄﺒﻮﻉ‪.‬‬

‫‪ ( ١‬ﺑﺪﺃ ﰲ ﺗﺄﻟﻴﻔﻪ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ‪١١٣٥/١١/٤‬ﻫـ ﲟﻜﺔ ‪ ،‬ﻭ‪‬ﺎ ﻓﺮﻍ ﻣﻦ ﺗﺴﻮﻳﺪﻩ‬

‫ﺿﺤﻮﺓ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ‪١١٣٦/١٠/٢٦‬ﻫـ‪ ،‬ﻃﺒﻊ ﻗﺪﳝﺎﹰ ﻭﻧﺪﺭ‪ ،‬ﻭﻗﺪ ﻋﻤـﻞ‬
‫ﺍﳌﺆﻟﻒ ﻟﻪ ﺫﻳﻼﹰ ﺑﺎﺳﻢ ‪ :‬ﻧﻈﻢ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﰒ ﻛﺘﺐ ﻟﻪ ﺗﻜﻤﻠﺔ ﺑﺎﺳـﻢ‪ :‬ﻧـﻮﺭ‬
‫ﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﰒ ﺟﺮﺩ ﻣﻨﻪ ﺃﲰﺎﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺭﻭﻯ ﻋﻨﻬﻢ ﲨﻴﻊ ﻣﺮﻭﻳـﺎ‪‬ﻢ ﺃﻭ‬
‫ﻣﺼﻨﻔﺎ‪‬ﻢ ﺑﺎﺳﻢ ‪ :‬ﻏﻨﻴﺔ ﺍﻟﻈﺮﻳﻒ ﲜﻤﻊ ﺍﳌﺮﻭﻳﺎﺕ ﻭﺍﻟﺘﺼـﺎﻧﻴﻒ‪ ،‬ﻭﳋـﺺ‬
‫ﺍﻹﲢﺎﻑ ﻭﺍﻟﺬﻳﻞ ﺑﺎﺳﻢ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻴﻞ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﻹﲢﺎﻑ ﻭﺍﻟـﺬﻳﻞ‪ ،‬ﺫﻛـﺮ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﺑﻨﻔﺴﻪ ﰲ ﺍﻹﲢﺎﻑ )‪/٢‬ﻕ ‪١٣٩‬ﺏ(‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺼﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ‬
‫ﻳﺎﺳﲔ ﺍﻟﻔﺎﺩﺍﱐ ﺍﳌﻜﻲ )ﺕ ‪١٤١٢ :‬ﻫـ ( ﻛﺘﺎﺑﻪ ﺍﻹﲢﺎﻑ ﺑﺎﺳﻢ )ﺍﳌﻘﺘﻄﻒ‬
‫ﻣﻦ ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ( ﻭﻫﻮ ﻣﻄﺒﻮﻉ‪ ،‬ﻭﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻦ ﺍﻹﲢﺎﻑ ﻣﻊ ﺫﻳﻠـﻪ‬
‫ﻭﺗﻜﻤﻠﺘﻪ ﰲ ﳎﻠﺪﻳﻦ ﲟﻜﺘﺒﺔ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﺍﻟﺸـﺮﻳﻒ ﺑـﺮﻗﻢ ‪ :‬ﺝ‪،٧٢٤ /١‬‬
‫ﺝ‪ ،٧٢٥ /٢‬ﻭﻟﺪﻱ ﻣﺼﻮﺭ‪‬ﺎ‪.‬‬
‫‪ ( ٢‬ﻃﺒﻌﺘﻪ ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ ﲜﺎﻣﺸﻮﺭﻭ‪ ،‬ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺃﻣﲑ ﺃﲪـﺪ‬
‫ﺍﻟﻌﺒﺎﺳﻲ ﻋﺎﻡ ‪١٣٨٦:‬ﻫـ‪ ،‬ﻭﻧﻘﻠﻪ ﺇﱃ ﺍﻷﺭﺩﻳﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻳﻮﺳﻒ‬
‫ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ –ﺭﲪﻪ ﺍﷲ ‪ ،-‬ﻭﻃﺒﻊ ﰲ ﳎﻠﺪ ﻣﺴﺘﻘﻞ ﺑﻌﺪ ﻣﺎ ﻧﺸﺮﺕ ﺣﻠﻘﺎﺗـﻪ‬
‫ﻗﺒﻞ ﺳﻨﻮﺍﺕ ﰲ ﳎﻠﺔ )ﺑﻴﻨﺎﺕ( ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺟﺎﻣﻌـﺔ ﺍﻟﻌﻠـﻮﻡ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺑﻜﺮﺍﺗﺸﻲ‪ ،‬ﻭﻗﺪ ﳋﺼﻪ ﺍﳌﺆﻟﻒ ﺑﻨﻔﺴﻪ ﻭﲰﺎﻩ ‪ :‬ﻓﺘﺢ ﺍﻟﻌﻠﻲ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ -٤‬ﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ )ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﻨﺪﻳﺔ(‪.‬‬

‫‪ -٥‬ﲢﺮﻳﺮ ﻛﺒﲑ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﻓﻴﻤﺎ ﺗﻜﻠﻢ ﺑﻪ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﻟﺸﺮﻁ…)‪.(١‬‬
‫‪ -٦‬ﲢﻔﺔ ﺍﻟﻘﺎﺭﺉ ﲜﻤﻊ ﺍﳌﻘﺎﺭﺉ)‪.(٢‬‬
‫‪ -٧‬ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳍﺎﴰﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﺸﺎﻃﺒﻴﺔ)‪.(٣‬‬
‫‪ -٨‬ﺍﻟﺘﻔﺴﲑ ﺍﳍﺎﴰﻲ ﳉﺰﺀ ﻋﻢ‪ ،‬ﻣﻨﻈﻮﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﻨﺪﻳﺔ)‪.(١‬‬

‫‪ ( ١‬ﳐﻄﻮﻁ‪ ،‬ﻭﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻨﻪ ﺑﻌﺪ‪.‬‬

‫‪ ( ٢‬ﻗﺎﻝ ﺍﻟﻌﺒﺎﺳﻲ‪" :‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻌﺪﻭﻡ‪) ! "...‬ﻣﻘﺪﻣﺔ ﺍﻟﺒﺬﻝ‪ ،‬ﺹ ‪.(١٨‬‬
‫ﻗﻠﺖ ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻣﻮﺟﻮﺩ ﻭﻟﺪﻱ‪ ‬ﻧﺴﺨﺘﺎﻥ ﻣﺼﻮﺭﺗﺎﻥ ﻣﻨـﻪ‪ ،‬ﻭﻗـﺪ ﻗﻤـﺖ‬
‫ﺑﺘﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﺴﻨﺪﻳﺔ ﻭﻧﺸﺮ ﰲ ﳎﻠﺔ ﺍﻟﺴﻨﺪ ﺑﺈﺳﻼﻡ ﺁﺑـﺎﺩ‪ ،‬ﻉ ‪،٨٠:‬‬
‫ﺳﺒﺘﻤﱪ‪-‬ﺃﻛﺘﻮﺑﺮ ‪٢٠٠٠‬ﻡ )ﺭﻣﻀﺎﻥ ‪١٤٢١‬ﻫـ(‪ ،‬ﰒ ﻃﺒﻊ ﻣﺴـﺘﻘﻼﹰ ﻣـﻊ‬
‫ﺍﻟﻨﺺ ﺍﻟﻌﺮﰊ ﻣﻦ ﻗﺒﻞ ﻧﺪﻭﺓ ﺧﺪﺍﻡ ﺍﻟﺘﺠﻮﻳﺪ )ﺍﻟﺴﻨﺪ( ﻋـﺎﻡ ‪١٤٢٢‬ﻫــ‪،‬‬
‫ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫‪ ( ٣‬ﺣﺎﺷﻴﺔ ﳐﺘﺼﺮﺓ ﻧﻔﻴﺴﺔ‪ ،‬ﺃﻓﺎﺩ ﻓﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻣﻦ ﻣﺮﺍﺟﻊ ﻛﺜﲑﺓ‪ ،‬ﺷﺎﻫﺪﺕ ﻣﻨﻬﺎ‬
‫ﻧﺴﺨﺔ ﺧﻄﻴﺔ ﻓﺮﻳﺪﺓ ﻟﺪﻯ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺠﺎﻭﱄ ﲝﻴﺪﺭﺁﺑﺎﺩ ﺍﻟﺴﻨﺪ‪،‬‬
‫ﻭﱂ ﻳﺸﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺒﺎﺳﻲ ﻭﻻ ﺍﻟﺮﺍﺷﺪﻱ ﺿﻤﻦ ﻗﺎﺋﻤﺔ ﻣﺆﻟﻔـﺎﺕ ﺍﳌﺨـﺪﻭﻡ‪،‬‬
‫ﻭﻟﻜﺜﺮﺓ ﺗﻌﻠﻴﻘﺎﺕ ﺍﳌﺨﺪﻭﻡ ﻋﻠﻰ ﺍﳌﱳ ‪ -‬ﻛﻤﺎ ﺷـﺎﻫﺪ‪‬ﺎ ﰲ ﺍﳌﺨﻄـﻮﻁ ‪-‬‬
‫ﺃﹶﻋ‪‬ﺪ‪‬ﻫﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﻭﱂ ﻳﺴﻤﻬﺎ ﺍﳌﺆﻟﻒ‪ ،‬ﻭﺇﳕﺎ ﲰﻴﺘﻬﺎ ﻛﺬﻟﻚ ﺑﺎﳌﻨﺎﺳﺒﺔ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢٤‬‬

‫‪ -٩‬ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﳎﻠﺪ)‪.(٢‬‬

‫‪ -١٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫‪ -‬ﻭﻫﻲ ﺍﻟﱵ ﺑﺄﻳﺪﻳﻨﺎ‪.-‬‬
‫‪ -١١‬ﺣﻮﺍﺵ ﻭﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﳌﻘﺪﻣﺔ ﺍﳉﺰﺭﻳﺔ)‪. (٣‬‬
‫‪ -١٢‬ﺣﻴﺎﺓ ﺍﻟﻘﺎﺭﻱ ﰲ ﺃﻃﺮﺍﻑ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪.(٤‬‬
‫‪ -١٣‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳋﻮﺍﺟﻪ ﻋﺒﺪ ﺍﷲ ﳕﻜﲔ ﰲ ﺍﺩﻋﺎﺋﻪ ﺑﺄﻧﻪ‬

‫‪ ( ١‬ﻃﺒﻊ ﺍﳌﻨﻈﻮﻡ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﺃﺧﲑﺍﹰ ﻗﺎﻡ ﺍﻟﺪﻛﺘﻮﺭ ‪ /‬ﺍﳌﻴﻤﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺴﻨﺪﻱ ﺑﻨﺜﺮﻩ‪،‬‬
‫ﻭﻃﺒﻌﺘﻪ ﺃﻛﺎﺩﳝﻴﺔ ﻣﻬﺮﺍﻥ ﲝﻴﺪﺭ ﺁﺑﺎﺩ ﺍﻟﺴﻨﺪ‪.‬‬
‫‪ ( ٢‬ﻃﺒﻌﻬﺎ ﰲ ﺍﻷﺭﺩﻥ ﺃﺣﺪ ﺍﳌﺨﺘﻠﺴﲔ ﺍﳌﻌﺎﺻـﺮﻳﻦ ‪ -‬ﻫـﺪﺍﻩ ﺍﷲ ‪ -‬ﻣﻠﺨﺼـﺎﹰ‬
‫ﺑﺎﺳﻢ ) ﻫﺒﺔ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻦ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﰲ‬
‫ﺭﺳﺎﻟﺔ ﺻﻐﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﺩﻭﻥ ﻧﺴﺒــﺘﻬﺎ ﺇﱃ ﻣﺆﻟﻔــﻬﺎ ﰲ ﺻﻔﺤﺔ ﺍﻟﻐﻼﻑ‪،‬‬
‫ﻭﺍﳌﺨﻄﻮﻁ ﻳﻘﻊ ﰲ )‪ (٢٧٤‬ﺻﻔﺤﺔ‪ ،‬ﺗﻮﺟﺪ ﻣﻨﻪ ﻧﺴﺨﺔ ﰲ ﻣﻜﺘﺒﺔ ﺑﲑ ﺟﻨﺪﻭ‬
‫ﺑﺒﻼﺩ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﲰﺎﻫﺎ ﺍﻟﻘﺎﺩﺭﻱ ‪ :‬ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ )ﺹ‪.(١١٠:‬‬
‫‪ ( ٣‬ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ‪ :‬ﻫﻲ ﻟﻴﺴﺖ ﺑﺸﻜﻞ ﻣﺆﻟﻒ ﻭﺇﳕﺎ ﻋﻠﻖ ﺍﳌﺨﺪﻭﻡ ﺑﻘﻠﻤﻪ ﻋﻠـﻰ‬
‫ﺍﳌﱳ ﺑﲔ ﺍﻟﺴﻄﻮﺭ ﻭﻋﻠﻰ ﻫﻮﺍﻣﺸﻬﺎ ﻣﺎ ﻳﻮﺿﺤﻪ‪ ،‬ﻭﻟﺪﻱ ﻣﺼﻮﺭ‪‬ﺎ‪.‬‬
‫‪ ( ٤‬ﺣﻘﻘﻪ ﺍﻟﺸﻴﺦ ﺃﻣﲑ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺳﻲ ‪ -‬ﳏﻘﻖ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ‪ -‬ﻭﱂ ﻳﻄﺒـﻊ ﺑﻌـﺪ‪،‬‬
‫ﻭﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻦ ﺍﳌﺨﻄﻮﻁ ﰲ ﻣﻜﺘﺒﺔ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﺑﺮﻗﻢ ﻋـﺎﻡ ‪،١٠٠٩ :‬‬
‫ﻭﻣﻴﻜﺮﻭﻓﻴﻠﻢ ﺑﺮﻗﻢ ‪ ،٢٤٧ :‬ﻭﺃﺧﺮﻯ ﲟﻜﺘﺒﺔ ﺍﻟﺴﻴﺪ ﺇﺣﺴﺎﻥ ﺍﷲ ﺍﻟﺮﺍﺷـﺪﻱ‬
‫ﺑﺒﻼﺩ ﺍﻟﺴﻨﺪ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﳐﺎﻃﺐ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﲔ‪.(١) ‬‬

‫ﺍﻟﺸﻔﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺍﺀ‪ ،‬ﻣﻄﺒﻮﻉ ﺑﺘﺤﻘﻴﻘﻨﺎ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ‪.‬‬ ‫‪-١٤‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﻴﺎﺽ ﺍﳍﺎﴰﻲ)‪.(٢‬‬ ‫‪-١٥‬‬
‫ﻓﺘﺢ ﺍﻟﻐﻔﺎﺭ ﺑﻌﻮﺍﱄ ﺍﻷﺧﺒﺎﺭ)‪.(٣‬‬ ‫‪-١٦‬‬
‫ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻤﺎ ﳛﻞ ﻭﳛﺮﻡ ﻣﻦ ﺍﻟﻨﻮﺡ ﻭﺍﻟﺒﻜﺎﺀ)‪.(٤‬‬ ‫‪-١٧‬‬
‫ﻛﺸﻒ ﺍﻟﺮﻣﺰ ﻋﻦ ﻭﺟﻮﻩ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﳍﻤﺰ)‪.(٥‬‬ ‫‪-١٨‬‬

‫‪ ( ١‬ﻣﻨﻬﺎ ﻧﺴﺨﺔ ﲞﻂ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﻣﺮﺍﺩ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻨﺪﻱ )ﺟﺪ ﺍﻟﺸﻴﺦ‬
‫ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ( ﰲ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻣﻮﺳﻮﻋﺘﻪ " ﺩﻓﻴﻨﺔ ﺍﳌﻄﺎﻟﺐ " ﰲ‬
‫ﻕ ‪ ،٢٦٣ /‬ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﶈﻤﻮﺩﻳﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪.‬‬
‫‪ ( ٢‬ﻣﻮﺳﻮﻋﺔ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻮﺿﻮﻋﺎﺕ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﲑﺓ‬
‫ﻭﺍﻟﻌﻘﻴﺪﺓ …‪ ،‬ﺃﻏﻠﺒﻪ ﻓﺘﺎﻭﺍﻩ ﰲ ﺃﺭﺑﻊ ﳎﻠﺪﺍﺕ‪ ،‬ﺣﻘﻖ ﺟﺰﺀﺍﹰ ﻣﻨﻪ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻣﺼﻄﻔﻲ ﺍﻟﻘﺎﲰﻲ ﺍﻟﺴﻨﺪﻯ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ – ﻛﻤﺎ ﺃﺧﱪﱐ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﱂ ﻳﻄﺒﻊ ﺑﻌﺪ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.٣‬‬
‫‪ ( ٣‬ﲨﻊ ﻓﻴﻪ ﺛﻨﺎﺋﻴﺎﺕ ﻣﻮﻃﺄ ﻣﺎﻟﻚ‪ ،‬ﻭﺛﻼﺛﻴﺎﺕ ﻛﺘﺎﺏ ﺍﻵﺛﺎﺭ ﶈﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺛﻼﺛﻴﺎﺕ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﺍﻹﲢﺎﻑ ‪/١٣٩‬ﺃ ﻓﻬﻮ ﻛﺘﺎﺏ ﻭﺍﺣـﺪ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﺯﻋـﻢ ﺍﻟﻘـﺎﺩﺭﻱ ﰲ‬
‫)ﳐﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ‪ ،‬ﺹ‪ (١٠٩‬ﺑﺄ‪‬ﺎ ﺃﺭﺑﻌﺔ ﻛﺘﺐ!‪.‬‬
‫‪ ( ٤‬ﺭﺩ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻣﻌﲔ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ )ﻗﺮﺓ ﺍﻟﻌﲔ ﰲ ﺍﻟﺒﻜﺎﺀ‬
‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺣﺴﲔ(‪ ،‬ﻣﻨﻬﺎ ﻧﺴﺨﺔ ﺧﻄﻴﺔ ﲟﻜﺘﺒﺔ ﺍ‪‬ﺪﺩﻱ ﺑﺘﻨﺪﻭ ﺳﺎﺋﻴﻨﺪﺍﺩ‬
‫ﺑﺎﻟﺴﻨﺪ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﺒﻴﺎﺽ ﺍﳌﺮﺍﺩﻱ )ﺩﻓﻴﻨﺔ ﺍﳌﻄﺎﻟﺐ( ﲟﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻭﻟﺪﻱ ﻣﺼﻮﺭ‪‬ﺎ‪.‬‬
‫‪ ( ٥‬ﺗﺘﻌﻠﻖ ﺑﺄﺣﻜﺎﻡ ﻭﻗﻒ ﲪﺰﺓ ﻭﻫﺸﺎﻡ ﻋﻠﻰ ﺍﳍﻤﺰ‪ ،‬ﻭﻟﺪﻱ‪ ‬ﻣﺼﻮﺭ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺑﺪﺃﺕ‬
‫ﺑﺘﺒﻴﻴﻀﻬﺎ‪ ،‬ﻳﺴﺮ ﺍﷲ ﲢﻘﻴﻘﻬﺎ ﻭﻧﺸﺮﻫﺎ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢٦‬‬

‫‪ -١٩‬ﻛﻔﺎﻳﺔ ﺍﻟﻘﺎﺭﻱ ﰲ ﻣﺸﺘﺒﻬﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻈﻮﻣﺔ ﻋﺮﺑﻴﺔ)‪.(١‬‬

‫‪ -٢٠‬ﺍﻟﻠﺆﻟﺆ ﺍﳌﻜﻨﻮﻥ ﰲ ﲢﻘﻴﻖ ﻣﺪ ﺍﻟﺴﻜﻮﻥ‪ ،‬ﻣﻄﺒﻮﻉ ﺑﺘﺤﻘﻴﻘﻨﺎ‪،‬‬
‫ﻭﷲ ﺍﳊﻤﺪ‪.‬‬
‫ﺷﺨﺼﻴﺔ اﳌﺆﻟّﻒ‪:‬‬

‫ﻳﻌﺘﱪ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺨﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺘﺘﻮﻱ ﺷﺨﺼﻴﺔ ﻓـﺬﱠﺓ‪،‬‬

‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺃﻋﻼﻡ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﻭﺍﳍﻨﺪ ﺍﻟﺬﻳﻦ ﳍـﻢ‬
‫ﺃﻳﺎﺩ ﺑﻴﻀﺎﺀ ﳋﺪﻣﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ‪ ،‬ﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻣﻮﺳﻮﻋﺔ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﺒﻘﺮﻳﺎﹰ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﳏﻘﻘﺎﹰ ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ‪،‬‬
‫ﻣﺪﻗﻘﺎﹰ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﺣﺠﺔﹰ ﰲ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﺷـﻐﻮﻓﺎﹰ ﺑـﺎﻟﻘﺮﺍﺀﺍﺕ‬
‫ﻭﻋﻠﻮﻣﻬﺎ‪ ،‬ﻗﺎﻣﻌﺎﹰ ﻟﻠﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺎﺕ‪ ،‬ﺗﺮﲨﺎﻧﺎﹰ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪،‬‬
‫ﺻﺎﺣﺐ ﺣﻴﺎﺀ ﻭﺻﱪ‪ ،‬ﻭﺣﻠﻢ ﻭﺗﻮﻛﻞ‪ ،‬ﻭﺗﻮﺭﻉ ﻭﺍﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻧﻔﻮﺭﺍﹰ ﻣﻦ ﺍﻟﺘﻔﺎﺧﺮ ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﺣﺠﺔ ﻟﺪﻯ ﺍﳋﻮﺍﺹ ﻭﺍﻟﻌﻮﺍﻡ‬
‫ﰲ ﺑﻼﺩﻩ‪ ،‬ﻋﺮﻑ ﺑﻘﺪﻡ ﺭﺍﺳـﺨﺔ ﰲ ﺁﺩﺍﺏ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﺍﻟﻔﺎﺭﺳـﻴﺔ‬
‫ﻭﺍﻟﺴﻨﺪﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ ﳎﻴﺪﺍﹰ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺁﻳـﺔ‬

‫‪ ( ١‬ﺃﺭﺟﻮﺯﺓ ﺭﺍﺋﻌﺔ ﰲ ﻣﺘﺸﺎ‪‬ﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ‪ ١٠٠٨‬ﺑﻴﺘﺎﹰ‪ ،‬ﻣﻨﻬﺎ ﻧﺴﺨﺔ‬

‫ﺑﺎﳌﻜﺘﺒﺔ ﺍﶈﻤﻮﺩﻳﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺑﺮﻗﻢ ‪ ،٢٧٠٠:‬ﻭﻟﺪﻱ‪ ‬ﻣﺼﻮﺭﺓ ﻧﺴﺨﺘﲔ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻬﻴﺖ‪ ‬ﻣﻦ ﲢﻘﻴﻘﻬﺎ ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻭﻫﻲ ﲢﺖ ﺍﻟﻄﺒﻊ ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﰲ ﺍﻟﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻨﺤﻮ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻠـﻮﻡ‪ ،‬ﺳـﺮﻳﻊ ﺍﳉﻤـﻊ‬

‫ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻣﻊ ﺗﻨﻮﻉ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻗﻮﻱ ﺍﻟﺬﺍﻛﺮﺓ ﻭﺍﳌﻼﺣﻈـﺔ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺘﺐ ﰲ ﻣﺴﺄﻟﺔ ﺣﻘﻖ ﻓﻴﻬﺎ ﻭﺃﺟﺎﺩ ﻭﻧﺎﳍﺎ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﺣﺼﻞ‬
‫ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﰲ ﺑﻼﺩﻩ ﰲ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳋﻮﺍﺹ ﺣﱴ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜـﻞ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﻔﺘﻴﺎ‪.‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻏﻴﻮﺭﺍﹰ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ‪،‬‬
‫ﻣﺆﻳﺪﺍﹰ ﻟﻠﺤﻖ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻣﻦ ﰒﱠ ﻧﺮﺍﻩ ﻳﺸﺪﺩ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﻣﻦ ﺃﻓﱴ ﺑﻜﻔﺮ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﻋﺼﺮﻩ ﻣﻦ ﻣﺼﺮﻩ‪،‬‬
‫ﻭﻛﺘﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺭﺳﺎﻟﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﺴﻌﻰ ﻟﺘﻨﻔﻴﺬ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻳﺮﺍﺳﻞ ﺣﻜﺎﻡ‬
‫ﺑﻼﺩﻩ ﻳﺒﲔ ﳍﻢ ﻣﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﻣﻦ ﻣﻈﺎﱂ ﻭﺟﺮﺍﺋﻢ‪ ،‬ﻭﺑﺪﻋﺎﺕ‬
‫ﻭﺧﺮﺍﻓﺎﺕ‪ ،‬ﻓﻴﺤﺪﺩ ﳍﻢ ﺍﻟﺪﺍﺀ ﻭﻳﺼﻒ ﳍﻢ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻨﺎﺟﻊ‪ ،‬ﻭﻳﻘﺘﺮﺡ‬
‫ﻋﻠﻴﻬﻢ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺍﻟﻄﺮﻕ ﺍﻟﺴﻠﻴﻤﺔ ﻹﺻﻼﺡ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ)‪.(١‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﻬﺘﻤﺎﹰ ﺑﺎﻟﻎ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﺃﺩﻝﱠ ﻋﻠﻰ ﺫﻟﻚ ﳑﺎ ﺗﺮﻛﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻠﻪ‬

‫‪ ( ١‬ﺭﺍﺟﻊ ﻟﻠﺘﻔﺼﻴﻞ ﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﺹ‪ ٣٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٢٨‬‬

‫ﰲ ﻛﻞ ﺫﻟﻚ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ‪.‬‬

‫ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ‪-‬ﺍﺑﻦ ﺍﳌﺆﻟﻒ‪ -‬ﻳﺮﻯ ﻭﺍﻟﺪﻩ ﺷﺒﻴﻬﺎﹰ ﺑﺎﻟﺸﺎﻩ ﻭﱄ‬
‫ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ ﰲ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﻌﻜﻮﻑ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻳﻘﻮﻝ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﳏﻤﺪ ﻣﻌﲔ‪:‬‬
‫)) ﻗﻠﺖ‪ :‬ﻣﺎ ﻧﺴﺒﻪ ﻫﺬﺍ ﺍﳌﻌﺘﺮﺽ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ ﻭﺍﻟﺴﻨﺪ ‪..‬‬
‫‪ ..‬ﰲ ﻗﻮﻟﻪ‪ )) :‬ﻣﺎ ﺣﺴﺒﻮﺍ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺇﻻ ﺇﺩﺍﹰ ‪ ..‬ﺇﱃ ﺁﺧﺮﻩ((‬

‫ﺯﻭﺭ ﲝﺖ ﻋﻠﻴﻬﻢ ‪ -‬ﻣﻌﺎﺫ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ‪ -‬ﻛﻴﻒ ﻭﻛﻤﺎﻝ‬

‫ﺍﻟﻌﺎﱂ ﺍﳌﺬﻛﻮﺭ ‪ -‬ﻳﻘﺼﺪ ﻭﺍﻟﺪﻩ ‪ -‬ﰲ ﺍﻟﺴ‪‬ﻨﺪ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺍﳌﻮﻓﻖ ﺍﻟﺸﻴﺦ‬
‫ﻭﱄ ﺍﷲ ﰲ ﺍﳍﻨﺪ ﰲ ﺯﻣﺎﻧﻨﺎ ﰲ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻪ‬
‫ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ(()‪.(١‬‬
‫ﺑﻌﺾ ﻣﺎ ﻳﺸﺘﻬﺮ ﺑﻪ اﳌﺆﻟﻒ‪:‬‬
‫ﺍﺷﺘﻬﺮ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺨﺪﻭﻡ ﺑﺄﻣﻮﺭ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻦ ﺃﳘﻬﺎ‪:‬‬
‫ﺃ ـ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺈﺻﻼﺡ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪:‬‬
‫ﻭﺫﻟﻚ ﻟﻴﺼﺒﺢ ﺍ‪‬ﺘﻤﻊ ﺇﺳﻼﻣﻴﺎﹰ‪ ،‬ﻭﻳﺼﻄﺒﻎ ﺑﺼﺒﻐﺔ ﺩﻳﻨﻴﺔ‪،‬‬
‫ﻭﻳﺘﺜﻘﻒ ﺃﻫﺎﱄ ﺑﻼﺩﻩ ﺑﺜﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﺧﺎﻟﺼﺔ‪ ،‬ﻭﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻗﺎﻡ‬

‫‪ ( ١‬ﺫﺏ ﺫﺑﺎﺑﺎﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ‪.١٦/١‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﺎﻥ ﻳﻠﻘﻲ ﺩﺭﻭﺳﺎﹰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪،‬‬

‫ﻭﳏﺎﺿﺮﺍﺕ ﺩﻳﻨﻴﺔ ﰲ ﺍﳉﻮﺍﻣﻊ ‪-‬ﺧﺼﻮﺻﺎﹰ ﰲ ﺟﺎﻣﻊ )ﺧﺴﺮﻭ( ﲟﺪﻳﻨﺔ‬
‫ﺗﺘﻪ‪ ،-‬ﻓﻜﺎﻥ ﻣﻦ ﲦﺮﺍﺕ ﺩﻋﻮﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺩﺭﻭﺳﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻥ ﺃﺳﻠﻢ‬
‫ﻋﻠﻰ ﻳﺪﻳﻪ ﻛﺜﲑ ﻣﻦ ﺍﳍﻨﺪﻭﺱ ﻭﺍﻟﻮﺛﻨﻴﲔ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺏ ـ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺮﻓﻊ ﺭﺍﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺑﻼﺩﻩ‪:‬‬
‫ﻭﳏﺎﻭﻻﺗﻪ ﺍﳉﺎﺩﺓ ﻹﺣﻴﺎﺀ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻗﻤﻊ ﺍﻟﺒﺪﻉ‬
‫ﻭﺍﳋﺮﺍﻓﺎﺕ ﺍﳌﺮﻭﺟﺔ ﰲ ﺑﻼﺩﻩ‪ ،‬ﻧﻈﲑ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ)‪- (١‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻳﺘﻀﺢ ﺫﻟﻚ‬

‫‪ ( ١‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﳎﺪﺩ ﺍﳌﻠﺔ‪ ،‬ﺯﻋﻴﻢ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺻﻼﺣﻴﺔ‪ ،‬ﲤﻴﻤﻲ ﻣﻦ ﺃﻫﻞ ﳒﺪ‪،‬‬
‫ﻏﲏ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻧﺸﺄ ﰲ ﺍﻟﻌﻴﻴﻨﺔ )‪١٢٠٦-١١١٥‬ﻫـ(‪ ،‬ﻭﺩﺭﺱ ﻋﻠﻰ‬
‫ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﻣﻨﻬﻢ ‪ :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﻴﺎﺓ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻛﺘﺐ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺗﺄﺛﺮ ‪‬ﻤﺎ ﻭﲟﻨﻬﺠﻬﻤﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﺣﺎﺭﺏ‬
‫ﺍﻟﻘﺒﻮﺭﻳﲔ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﻫﺪﻡ ﺍﻷﺿﺮﺣﺔ‪ ،‬ﻭﺩﻋﺎ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﳋﺎﻟﺺ‪ ،‬ﺟﻬﺮ ﺑﺪﻋﻮﺗﻪ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ‪١١٤٣‬ﻫـ ﻓﺘﺄﺛﺮ ‪‬ﺎ ﻛﺜﲑ ﻣﻦ ﺃﻋﻼﻡ‬
‫ﺍﳍﻨﺪ ﻭﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻭﺣﺎﻭﻝ ﺍﻷﻭﺭﺑﻴﻮﻥ ﺗﺸﻮﻳﻪ ﲰﻌﺘﻪ‪،‬‬
‫ﻓﺘﺒﻌﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﱪﻳﻠﻮﻳﺔ ﰲ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﻭﻟﻘﺒﻮﺍ ﻣﻦ ﻳﺘﺒﻊ ﻣﻨﻬﺠﻪ‬
‫ﺑﺎﻟﻮﻫﺎﺑﻴﺔ‪ ،‬ﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺗﻪ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﳐﺘﺼﺮ ﺯﺍﺩ ﺍﳌﻌﺎﺩ‪ ،‬ﺃﺻﻮﻝ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻛﺸﻒ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻧﺸﺮﺕ ﻣﺆﻟﻔﺎﺗﻪ ﻛﻤﻮﺳﻮﻋﺔ ﻣﻦ ﻗﺒﻞ ﺟﺎﻣﻌﺔ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺑﺎﻟﺮﻳﺎﺽ‪ ،‬ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ ‪،١٦٠-١٥٨/٣‬‬
‫ﺍﻷﻋﻼﻡ ‪.٢٥٧/٦‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٣٠‬‬

‫ﻣﻦ ﺻﻠﺘﻪ ﲝﻜﺎﻡ ﺑﻼﺩﻩ ﻭﻛﺘﺎﺑﺎﺗﻪ ﻭﻣﺮﺍﺳﻼﺗﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﲜﻬﺎﺩﻩ ﺑﺎﻟﻠﺴﺎﻥ‬

‫ﻭﺍﻟﻘﻠﻢ ﺣﱴ ﺃﻭﺫﻱ ﰲ ﻗﺮﻳﺘﻪ ﻭﳏﻞ ﻣﻴﻼﺩﻩ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﺮﺗﲔ ﻣﻦ ﻣﻘﺮ‬
‫ﺇﻗﺎﻣﺘﻪ‪ ،‬ﻣﺮﺓ‪ :‬ﻣﻦ )ﺑﺘﻮﺭﺓ(‪ ،‬ﻭ ﺃﺧﺮﻯ ﻣﻦ )‪‬ﺮﺍﻣﻔﻮﺭ(‪ ،‬ﻭﺍﺿﻄﺮ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﻟﻠﻬﺠﺮﺓ ﺇﱃ ﻣﺪﻳﻨﺔ )ﺗﺘﻪ( ﺍﻟﱵ ﺃﻗﺎﻡ ﻓﻴﻬﺎ ﺇﱃ ﺁﺧﺮ ﺣﻴﺎﺗﻪ)‪.(١‬‬
‫ﺝ ـ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ‪:‬‬
‫ﻓﺈﱃ ﺟﺎﻧﺐ ﺟﻬﺎﺩﻩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻟﻠﺴﺎﻥ ﺑﺈﻟﻘﺎﺀ ﺍﶈﺎﺿﺮﺍﺕ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﰲ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﻮﺍﻣﻊ‪ ،‬ﻗﺎﻡ‬
‫ﺑﺎﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺑﺘﺤﻘﻴﻖ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ‪‬ﻢ‪ ‬ﺍﻟﻌﻮﺍﻡ‬
‫ﻭﺍﳋﻮﺍﺹ ‪-‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﱃ ﺫﻟﻚ ﰲ ﻣﺆﻟﻔﺎﺗﻪ ‪. -‬‬
‫ﺩ ـ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻹﻓﺘﺎﺀ‪:‬‬
‫ﻟﻠﻤﺆﻟﻒ ﺍﻫﺘﻤﺎﻡ ﻛﺒﲑ ﺑﺎﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﻴﺎ‪ ،‬ﻭﻟﻪ ﲢﻘﻴﻘﺎﺕ ﺭﺍﺋﻌﺔ ﰲ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺗﻨﺒﻴﻬﺎﺕ ﺟﻠﻴﻠﺔ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﺍﶈﻘﻖ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ‬

‫‪ ( ١‬ﺭﺍﺟﻊ ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺹ‪ ،٥٦٥‬ﻭﻣﻘﺪﻣﺔ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.٢‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳍﻤﺎﻡ )ﺻﺎﺣﺐ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ()‪ (١‬ﻭﻋﻠﻰ ﺑﻌﺾ ﻣﻌﺎﺻﺮﻳﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬

‫ﻛﻤﺎ ﺃﻥ ﻟﻪ ﻗﺪﻣﺎﹰ ﺭﺍﺳﺨﺔ ﻭﺑﺎﻋﺎﹰ ﻃﻮﻳﻼﹰ ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ‪ ،‬ﻭﻣﻦ‬
‫ﰒﱠ ﻳﺮﺍﻩ ﺃﻏﻠﺐ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﶈﻘﻘﲔ ﺃﻧﻪ ﳏﺪﺙ ﻭﻓﻘﻴﻪ‪ ،‬ﻭﻣﺼﻨﻒ ﳏﻘﻖ‬
‫‪ ،...‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﱵ ﻻ ﻛﻼﻡ ﻷﺣﺪ ﻓﻴﻬﺎ ‪.‬‬
‫وﻓﺎﺗﻪ‪:‬‬
‫ﺗﻮﰲ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﰲ ﻣﺪﻳﻨــﺔ ﺗﺘـﻪ‪ ،‬ﻳﻮﻡ ﺍﳋﻤﻴﺲ‬
‫‪ /٦‬ﺭﺟﺐ‪ ،‬ﻋﺎﻡ‪١١٧٤ :‬ﻫـ = ﻓﱪﺍﻳﺮ ‪١٧٦١‬ﻡ‪ ،‬ﻭﺻﻠﱠﻰ ﻋﻠﻴﻪ ﲨﻊ‪‬‬
‫ﻏﻔﲑ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ )ﻣ‪‬ﻜﹾﻠ‪‬ﻲ( ﺍﻟﺸﻬﲑﺓ ﺧﺎﺭﺝ ﻣﺪﻳﻨﺔ )ﺗﺘﻪ(‪.‬‬

‫‪‬‬

‫‪ ( ١‬ﻟﻪ ﺭﺳﺎﻟﺔ ﰲ ﺍﳉﻮﺍﺏ ﻋﻤﺎ ﺃﻭﺭﺩ ﺍﺑﻦ ﺍﳍﻤﺎﻡ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺗﻨﺎﻗﺾ ﺍﻟﻘﺎﻋﺪﺓ ‪:‬‬
‫ﺍﻟﻴﻘﲔ ﻻﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ‪ ،‬ﺭﺍﺟﻊ ﺃﲰﺎﺀ ﻣﺆﻟﻔﺎﺗﻪ ﰲ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻛﺘﺎﺑﻪ ‪:‬‬
‫ﺍﻹﲢﺎﻑ‪.‬‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٣٢‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻌﱰض‬
‫)ﺻﺎﺣﺐ اﻟﺮد ﻋﻠﻰ ﺷﻴﺦ اﻹﺳﻼم(‬
‫اﺳﻤﻪ وﻧﺴﺒﻪ‪:‬‬
‫ﻫﻮ ﳏﻤﺪ ﻣﻌﲔ ﺑﻦ ﳏﻤﺪ ﺃﻣﲔ ﺑﻦ ﻃﺎﻟﺐ ﺍﷲ ﺍﻟﺘﺘﻮﻱ‬
‫ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻣﻦ ﻗﺒﻴﻠﺔ ))ﻻﻛﻬﺎ ﺩﻝ(( ﺳﻨﺪﻳﺔ ﺍﻷﺻﻞ‪.‬‬
‫ﻣﻦ ﺷﻴﻮﺧﻪ‪:‬‬
‫ﻭﺍﻟﺪﻩ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﻨﺎﻳﺔ ﺍﷲ ﺑﻦ‬
‫ﻓﻀﻞ ﺍﷲ ﺍﻟﺴﻨﺪﻱ )ﺕ‪١١١٤:‬ﻫـ()‪ ،(١‬ﻭﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ‬
‫ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ )ﺻﺎﺣﺐ ﺍﳊﺠﺔ(‪ ،‬ﺃﺧﺬ ﻋﻨﻪ ﻋﻠﻢ‬
‫ﺍﳊﺪﻳﺚ)‪ ،(٢‬ﻭﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﻘﺸﺒﻨﺪﻱ‪-‬ﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪.(٣)-‬‬
‫ﻭﺫﹸﻛﺮ ﻣﻦ ﺷﻴﻮﺧﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻩ ﻭﱄ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﻟﺪﻫﻠﻮﻱ )‪١١٧٦-١١١٤‬ﻫـ(‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺼﺪﻳﻘﻲ‬
‫ﺍﳌﻜﻲ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺛﺒﻮﺕ ﺫﻟﻚ ﻛﻼﻡ)‪.(٤‬‬

‫ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺹ ‪.٥٥٨‬‬ ‫‪(١‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻘﺴﻄﺎﺱ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺹ ‪ ٢٨‬ﻭ ‪. ١٤٧‬‬ ‫‪(٢‬‬
‫ﺍﻧﻈﺮ ﻣﻘﺎﻻﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺹ ‪ ،١٢١‬ﻭﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﺹ ‪.١١‬‬ ‫‪(٣‬‬
‫ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺹ ‪.١١-٨‬‬ ‫‪(٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٣٤‬‬

‫ﻛﻤﺎ ﺻﺤﺐ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺎﻩ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺒﺘﺎﻱ )ﺍﻟﺸﺎﻋﺮ‬

‫ﺍﻟﺸﻌﱯ ﺍﻟﺴﻨﺪﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺒﻼﺩ ﺍﻟﺴﻨﺪ ﻭﺍﳍﻨﺪ‪ ،‬ﺕ‪١١٦٥:‬ﻫـ(‪.‬‬
‫ﻣﻦ ﺗﻼﻣﺬﺗﻪ‪:‬‬
‫ﻣﻦ ﺗﻼﻣﺬﺗﻪ‪ :‬ﻣﲑ ﳒﻢ ﺍﻟﺪﻳﻦ )ﻋﺰﻟﺖ( ﺑﻦ ﻣﲑ ﳏﻤﺪ ﺭﻓﻴﻊ‬
‫ﺍﻟﺮﺿﻮﻱ ﺍﻟﺒﻜﺮﻱ )ﺕ‪١١٦٠:‬ﻫـ( )ﺍﺑﻦ ﺃﺧﺖ ﶈﻤﺪ ﻣﻌﲔ()‪،(١‬‬
‫ﻭﳏﻤﺪ ﺻﺎﺩﻕ ﺑﻦ ﺍﻟﺸﻴﺦ ﻋﻨﺎﻳﺔ ﺍﷲ ﺑﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﺴﻨﺪﻱ)‪.(٢‬‬
‫ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﻴﺎﺓ ﺍﻟﺴﻨﺪﻱ ﺍﳌﺪﱐ ﻣﻦ ﺗﻼﻣﺬﺗﻪ‬
‫ﻛﺬﻟﻚ)‪.(٣‬‬
‫ﺛﻨﺎء ﺑﻌﺾ اﻟﻨﺎس ﻋﻠﻴﻪ‪:‬‬
‫ﻗﺎﻝ ﻓﻴﻪ ﺻﺎﺣﺐ ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ‪:‬‬
‫))‪ . . .‬ﻭﻛﺎﻥ ﻣﻔﺮﻁ ﺍﻟﺬﻛﺎﺀ‪ ،‬ﺟﻴﺪ ﺍﻟﻘﺮﳛﺔ‪ ،‬ﻣﻌﺪﻭﻡ ﺍﻟﻨﻈﲑ‬
‫ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﺭﺃﺳﺎﹰ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻣﺎﻫﺮﺍﹰ ﺑﺎﳌﻌﺎﺭﻑ ﺍﻷﺩﺑﻴﺔ‪،‬‬
‫ﺷﺎﻋﺮﺍﹰ ﳎﻴﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻣﺎﺋﻼﹰ ﺇﱃ ﺍﻟﻮﺟﺪ ﻭﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﻟﻪ ﻣﻌﺮﻓﺔ‬
‫ﺑﺎﻹﻳﻘﺎﻉ ﻭﺍﻟﻨﻐﻢ(()‪.(٤‬‬

‫ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺹ ‪ ،٥١٠‬ﻣﻘﺎﻻﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺹ ‪.٤٣٩-٤٣٧‬‬ ‫‪(١‬‬

‫ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺹ ‪ ،٥٦٥‬ﻣﻘﺎﻻﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺹ‪.٣٦٠‬‬ ‫‪(٢‬‬
‫ﺍﻧﻈﺮ ﺳﻠﻚ ﺍﻟﺪﺭﺭ ‪ ،٣٤/٤‬ﻭﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﺹ ‪.٥٢‬‬ ‫‪(٣‬‬
‫ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪.٣٦٢-٣٦١/٦‬‬ ‫‪(٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫وﻣﻤﻦ ﻣﺪﺣﻪ‪:‬‬

‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻓﻘﲑ ﺍﷲ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺻﺪﻳﻖ‬

‫ﺣﺴﻦ ﺧﺎﻥ ﰲ ﺩﻟﻴﻞ ﺍﳌﻄﺎﻟﺐ ﻭﺇﲢﺎﻑ ﺍﻟﻨﺒﻼﺀ ﺍﳌﺘﻘﲔ‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺴﻴﺪ ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﻟﺪﻫﻠﻮﻱ ﻭﻏﲑﻫﻢ)‪.(١‬‬
‫ﻏﲑ ﺃﻥ ﺍﻟﺮﺟﻞ ﳌﺎ ﻟﻪ ﻣﻦ ﻣﻴﻮﻝ ﺷﻴﻌﻴﺔ‪ ،‬ﻭﺍﳓﺮﺍﻓﺎﺕ ﺻﻮﻓﻴﺔ‪،‬‬
‫ﻭﳐﺎﻟﻔﺎﺕ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻤﻦ ﻫﻨﺎ ﻧﺮﻯ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻫﺎﺷﻢ‬
‫ﺍﻟﺘﺘﻮﻱ‪ ،‬ﻭﺍﺑﻨﻪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻭﺣﻔﻴﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ _ ﺃﻱ ﺍﻷﺳﺮﺓ ﺍﳍﺎﴰﻴﺔ ﻛﻠﻬﺎ‪ -‬ﻛﺎﻧﺖ ﻟﻪ ﺑﺎﳌﺮﺻﺎﺩ ﻗﻮﻻﹰ‬
‫ﻭﻛﺘﺎﺑﺔﹰ‪ ،‬ﻭﻣﻦ ﰒﱠ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﻜﻨﻮﻱ‪)) :‬ﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺸﻴﺦ‬
‫ﳏﻤﺪ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ ﻣﻦ ﺍﳌﻄﺎﺭﺣﺎﺕ ﻣﺎ ﺗﻔﻌﻢ ﺑﻪ‬
‫ﺑﻄﻮﻥ ﺍﻟﺼﻔﺤﺎﺕ(()‪.(٢‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻨﻌﻤﺎﱐ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺹ ‪.٢٠-١٨‬‬

‫‪ ( ٢‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪.٣٦٢-٣٦١/٦‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٣٦‬‬

‫ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬
‫)‪(١‬‬
‫ﺩﺭﺍﺳﺎﺕ ﺍﻟﻠﺒﻴﺐ ﰲ ﺍﻷﺳﻮﺓ ﺍﳊﺴﻨﺔ ﺑﺎﳊﺒﻴﺐ ‪.‬‬ ‫‪.١‬‬
‫ﺭﺳﺎﻟﺘﺎﻥ ﰲ ﺇﺛﺒﺎﺕ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ‬ ‫‪.٢‬‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺮﻭﺍﻓﺾ‪.‬‬
‫)‪(٢‬‬
‫ﻃﺮﻳﻘﺔ ﺍﻟﻌﻮﻥ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻮﻥ )ﺑﺎﻟﻔﺎﺭﺳﻴﺔ( ‪.‬‬ ‫‪.٣‬‬
‫ﺭﺳﺎﻟﺔ ﰲ ﲢﻘﻴﻖ ﻣﻌﲎ ﺣﺪﻳﺚ‪ :‬ﻻ ﻧﻮﺭﺙ ﻣﺎ ﺗﺮﻛﻨﺎﻩ ﺻﺪﻗﺔ)‪.(٣‬‬ ‫‪.٤‬‬
‫ﺭﺳﺎﻟﺔ ﰲ ﺇﺛﺒﺎﺕ ﺇﺳﻼﻡ ﺃﰊ ﻃﺎﻟﺐ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ)‪.(٤‬‬ ‫‪.٥‬‬
‫ﺭﺳﺎﻟﺔ ﰲ ﺣﻘﻴﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻭﻣﺬﻫﺐ ﺍﻟﺪﻫﺮﻳﺔ)‪.(٥‬‬ ‫‪.٦‬‬
‫ﻣﻮﺍﻫﺐ ﺳﻴﺪ ﺍﻟﺒﺸﺮ )ﺫﻫﺐ ﻓﻴﻬﺎ ﺇﱃ ﺗﻜﻔﲑ ﻣﺮﻭﺍﻥ ﺑﻦ‬ ‫‪.٧‬‬

‫ﻃﺒﻊ ﰲ ﳎﻠﺪ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻨﻌﻤﺎﱐ ﻣﻦ ﻗﺒﻞ‬ ‫‪(١‬‬
‫ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ ﲝﻴﺪﺭ ﺁﺑﺎﺩ ﺍﻟﺴﻨﺪ‪ ،‬ﰲ ‪١٩٥٧‬ﻡ‪ ،‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ﻗﺪﳝﺎﹰ ﰲ ﻻﻫﻮﺭ ﻋﺎﻡ ‪١٢٨٤‬ﻫـ‪ ،‬ﻭﻋﻠﻴﻪ ﺭﺩ ﻗﻮﻱ ﻟﻨﺠﻞ ﺍﳌﺆﻟﻒ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺴﻨﺪﻱ ﺑﺎﺳﻢ ‪ :‬ﺫﺏ ﺫﺑﺎﺑﺎﺕ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﻨﺎﺳﺒﺎﺕ‪ ،‬ﻃﺒﻌﺘﻪ ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ‬
‫ﺍﻟﺴﻨﺪﻱ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺍﻟﻨﻌﻤﺎﱐ ﰲ ﳎﻠﺪﻳﻦ ﺿﺨﻤﲔ‪ ،‬ﻭﳊﻔﻴﺪﻩ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﺎﺳﻢ ‪ :‬ﺍﻟﻘﺴﻄﺎﺱ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﳐﻄﻮﻁ‪،‬‬
‫ﻭﻟﺪﻱ ﻣﺼﻮﺭﺗﻪ‪.‬‬
‫ﺍﻟﻨـﺰﻫﺔ ‪.٣٦٥/٦‬‬ ‫‪(٢‬‬
‫ﺫﻛﺮﻫﺎ ﺻﺎﺣﺐ ﺍﻟﺬﺏ ‪.٤/١‬‬ ‫‪(٣‬‬
‫ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫‪(٤‬‬
‫ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ ‪.٥/١‬‬ ‫‪(٥‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳊﻜﻢ()‪.(١‬‬
‫‪ .٨‬ﺍﳊﺠﺔ ﺍﳉﻠﻴﺔ ﰲ ﺭﺩ ﻣﻦ ﻗﻄﻊ ﺑﺎﻷﻓﻀﻠﻴﺔ ﰲ ﺗﻔﻀﻴﻞ ﻋﻠﻲ ﻋﻠﻰ‬
‫ﺍﻟﺜﻼﺛﺔ)‪.(٢‬‬

‫‪ ( ١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.٢٦٣/٢ ،١/١‬‬

‫‪ ( ٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.٢ /١‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻟﺪﻱ‪ ‬ﻣﺼﻮﺭﺓ ﻣﻦ ﲢﺮﻳﺮ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺘﺘﻮﻱ – ﻭﺃﺭﺍﻫﺎ‬
‫ﲞﻄﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ – ﰲ ﻭﺭﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻴﻬﺎ ﻣﻠﺨﺺ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻣﻮﺟﺰ‬
‫ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﺪﺍﻳﺘﻬﺎ ]‪/١‬ﺃ[‪:‬‬
‫"ﻗﻠﺖ ‪ :‬ﳏﺼﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻣﻮﺭ ﺛﻼﺛﺔ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻣﺎ ﺍﺩﻋﺎﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻷﻓﻀﻠﻴﺔ ﻓﻴﻤﺎ ﺑﲔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻓﻼ‬
‫ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﺃﺻﻼﹰ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻘﻮﻟﻪ ‪ :‬ﻷﻥ ﻣﺪﻋﺎﻫﻢ‬
‫ﻋﻤﻮﻡ ﺍﻷﻓﻀﻠﻴﺔ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻭﻩ ﺩﻟﻴﻼﹰ ﻓﻬﻮ ﻣﻄﻠﻖ‪ ،‬ﻭﺍﳌﻄﻠﻖ ﻻ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﻌﻤﻮﻡ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻟﻮ ﺳﻠﻢ ﻭﺟﻮﺩ ﺍﻟﻌﻤﻮﻡ ﰲ ﺗﻠﻚ ﺍﻟﺪﻻﺋﻞ ﻓﻬﻲ ﻣﻌﺎﺭﺿﺔ‬
‫ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻓﻀﻠﻴﺔ ﻋﻠﻲ‪ ‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻧﻪ ﻟﻮ ﺳﻠﻢ‬
‫ﻋﺪﻡ ﺍﳌﻌﺎﺭﺿﺔ‪ ،‬ﻓﺎﻷﻓﻀﻠﻴﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻮﺟﻪ ﻇﲏ‪ ‬ﻻ ﻗﻄﻌﻲ‪. ‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻃﻠﺔ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻝ ‪ :‬ﻓﻸﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳﺪ‪‬ﻋﻮﻥ ﺍﻟﻌﻤﻮﻡ‬
‫ﺑﻞ ﺍﻹﻃﻼﻕ‪ ،‬ﻏﺎﻳﺔ ﺍﻷﻣﺮ ‪ :‬ﺃﻥ ﺍﻷﻓﻀﻠﻴﺔ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﻣﻄﻠﻘﺔ ﺗﻨﺼﺮﻑ ﺇﱃ‬
‫ﻓﺮﺩﻫﺎ ﺍﻟﻜﺎﻣﻞ ﻋﺮﻓﺎﹰ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮﻳﺔ ﺍﻟﺜﻮﺍﺏ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻜﺮﺍﻡ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺃﻛﺜﺮ ﺛﻮﺍﺑﺎﹰ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺃﻓﻀﻠﻴﺘﻬﻢ ﻣﻄﻠﻘﺔ ﻻ ﻋﺎﻣﺔ‪ ،‬ﻻ ﻳﻘﺎﻝ ﻫﻨﺎﻙ ﺍﻹﲨﺎﻉ ﻣﺜﺒﺖ‪‬‬
‫ﻷﻓﻀﻠﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻠﻰ ﻏﲑﻫﻢ ﺃﻓﻀﻠﻴﺔﹰ ﻋﺎﻣﺔﹰ ﻻ‬
‫ﺍﻟﻨﺼﻮﺹ‪ ‬ﺍﻟﻮﺍﺭﺩﺓ ﺑﺼﻴﻐﺔ ﺍﻹﻃﻼﻕ‪ ،‬ﻓﻴﺜﺒﺖ ﰲ ﺿﻤﻦ ﺍﻷﻓﻀﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺃﻛﺜﺮﻳﺔ‬
‫ﺍﻟﺜﻮﺍﺏ ﳍﻢ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻷﻧﺎ ﻧﻘﻮﻝ ‪ :‬ﺍﻹﲨﺎﻉ ﺃﻳﻀﺎﹰ ﻭﻗﻊ ﻋﻠﻰ ﺃﻓﻀﻠﻴﺘﻬﻢ ﺍﳌﻄﻠﻘﺔ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٣٨‬‬

‫‪ .٩‬ﻗﺮﺓ ﺍﻟﻌﲔ ﰲ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺣﺴﲔ‪ ،‬ﺃﻟﻔﻬﺎ ﰲ ﺟﻮﺍﺯ‬

‫ﻻ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺍﺩﻋﻰ ﺧﻼﻑ ﺫﻟﻚ ﻓﻌﻠﻴﻪ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻟﱪﻫﺎﻥ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ‪ :‬ﻓﻸﻥ‬
‫ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﰲ ﺷﺄﻥ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﻓﺈﳕﺎ ﻫﻮ ﰲ ﺍﻟﻔﻀﻴﻠﺔ‪،‬‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﻷﻓﻀﻠﻴﺔ ﺍﻟﱵ ﻳﻔﻴﺪﻫﺎ ﺻﻴﻐﺔ ﺃﹶﻓﹾﻌ‪‬ﻞ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻧﺺ ﰲ=‬
‫=ﺃﻓﻀﻠﻴﺔ ﻋﻠﻲ‪ ‬ﻋﻠﻰ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻣﻦ ﺃﻥ ﻗﻮﻟﻪ ‪ ‬ﻟﻌﻠﻲ‪ ‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ‪" :‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﻫﺎﺭﻭﻥ ﻣﻦ‬
‫ﻣﻮﺳﻰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻧﱯ ﺑﻌﺪﻱ" ﻳﻔﻴﺪ ﺛﺒﻮﺕ ﺍﻟﻔﻀﻞ ﺍﻟﻜﻠﻲ‪ ‬ﻟﻌﻠﻲ‪ ، ‬ﻓﻬﻮ ﻏﲑ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﺻﻴﻐﺔ ﺍﻟﺘﺸﺒﻴﻪ ﻻﻳﻘﺘﻀﻲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻛﻮﻥ ﺍﳌﺴﺘﺜﲎ ﻣﺘﺼﻼﹰ ﻓﺮﻉ‬
‫ﺻﺤﺔ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﳍﺬﺍ ﱂ ﳛﻜﻢ ﺃﺣﺪ‪ ‬ﺑﺎﻟﻔﻀـﻞ ﺍﻟﻜﻠﻲ‪ ‬ﰲ ﺣـﻖ ﺍﻟﺼﺪﻳﻖ‬
‫ﺍﻷﻛﱪ ﻭﺍﻟﻔﺎﺭﻭﻕ ﺍﻷﺯﻫﺮ )ﺭﺿﻲ ﺍﷲ ]‪/١‬ﺏ[ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ( ﻣﻊ ﻗﻮﻟﻪ ‪ ‬ﳍﻤﺎ‬
‫‪":‬ﻣ‪‬ﺜﹶﻠﹸﻚ‪ ‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻴﺴﻰ‪ ،‬ﻭﻣ‪‬ﺜﹶﻠﹸﻚ‪ ‬ﻳﺎ ﻋﻤﺮ ﻣﺜﻞ ﻧﻮﺡ‬
‫ﻭﻣﻮﺳﻰ"‪ .‬ﺑﻞ ﺑﺎﻟﻔﻀﻞ ﺍﳌﻄﻠﻖ – ﻛﻤﺎ ﻗﺪﻣﻨﺎ ‪ ،-‬ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺃﺛﺮ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﻀﺮﺓ‪ ،‬ﻓﻬﻮ ﺃﻣﺮ ﺗﺎﺭﳜﻲ ﻻ ﻳﻘﺎﻭﻡ ﺃﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﻫﺎ ﺍﻟﺒﺎﻟﻐﺔ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ﺍﳌﻌﻨﻮﻱ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻌﺮﻭﻑ‬
‫ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻛﻴﻒ ! ﻭﺫﻟﻚ ﺍﻷﺛﺮ ﳎﻬﻮﻝ ﺍﻟﺴﻨﺪ؛ ﱂ ﻳﻌﻠﻢ ﻟﻪ ﺳﻨﺪ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﻻ ﺣﺴﻦ‪ ،‬ﻭﻻ ﺿﻌﻴﻒ‪ ،‬ﻭﻻ ﺑﻨﺎﺀَ ﺑﻼ ﺃﺳﺎﺱ! ﻭﻣﻦ ﺍﺩﻋﻰ ﻓﻌﻠﻴﻪ‬
‫ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺛﺒﺖ ﻷﻓﺎﺩ ﺃﻓﻀﻠﻴﺔ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﺭﻳﺔ – ﻭﻟﻮ ﺃﺩﱏ‪،‬‬
‫ﺃﻭ ﻓﺎﺳﻘﺎﹰ – ﻋﻠﻰ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻔﺎﺭﻭﻕ؛ ﻭﺫﻟﻚ ﻏﲑ ﺻﺤﻴﺢ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺃﻳﻀﺎﹰ ﺫﻟﻚ‬
‫ﺍﻷﺛﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺳ‪‬ﻮﻗﻪ ﻳﻘﺘﻀﻲ ﺃﻓﻀﻠﻴﺔ ﻋﻠﻲ‪ ‬ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻪ ﻻ‬
‫ﻳﻄﺎﺑﻖ ﻫﺬﺍ ﺍﳌﺪﻋﻰ‪ ،‬ﺇﺫ ﺍﻵﻳﺔ ﰲ ﺍﻟﺬﺭﻳﺔ‪ ،‬ﻭﻋﻠﻲ‪ ‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺬﺭﻳﺔ ﻗﻄﻌﺎﹰ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻓﻬﻮ ﻭﺇﻥ ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﻼﻗﺎﱐ ﰲ ﻋﻤﺪﺓ ﺍﳌﺮﻳﺪ ‪:‬‬
‫ﺇﻥ ﺍﳊﻖ ﺃﻧﻪ – ﺃﻱ ﺃﻓﻀﻠﻴﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻌﺮﻭﻑ – ﻗﻄﻌﻲ‪،‬‬
‫ﺍﻧﺘﻬﻰ‪ .‬ﺃﻱ ﻟﺜﺒﻮﺗﻪ ﺑﺎﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻓﺘﺪﺑﺮ‪ .‬ﻭﺍﷲ ﺍﳍﺎﺩﻱ ‪.‬‬
‫ﺣﺮﺭﻩ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﺍﻟﻐﲏ ﳏﻤﺪ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻛﺎﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻪ ﻭﺑﻪ ﻭﻣﻌﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺣﲔ‪ ،‬ﺁﻣﲔ"‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﺪﻋﺎﺕ ﻋﺎﺷﻮﺭﺍﺀ ﻣﻦ ﺍﻟﻨﻴﺎﺣﺔ ﻭﺍﻟﺘﻌﺰﻳﺔ ﺑﻌﺪ ﺍﻟﺜﻼﺙ ﻭﻟﺒﺲ‬

‫ﺍﻟﺴﻮﺍﺩ ‪ ..‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﺭﺩ ﻋﻠﻴﻬﺎ ﻣﺆﻟﻒ ﺍﳊﺠﺔ ﰲ‪ :‬ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻤﺎ ﳛﻞ‬
‫ﻭﳛﺮﻡ ﻣﻦ ﺍﻟﻨﻮﺡ ﻭﺍﻟﺒﻜﺎﺀ )ﳐﻄﻮﻁ(‪.‬‬
‫ﻛﻤﺎ ﺭﺩ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﻴﺎﺓ ﺍﻟﺴﻨﺪﻱ ﺍﳌﺪﱐ ﻛﺬﻟﻚ)‪.(١‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﱂ ﺃﺗﻮﺻﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﻋﻨﻮﺍﻥ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﻗﺎﻡ ﻓﻴﻬﺎ‬
‫ﺑﺎﻟﺮﺩ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬
‫ﻭﻟﻺﻣﺎﻡ ﻭﱄ ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ ﺭﺳﺎﻟﺔ ﻃﺒﻌﺖ ﻗﺪﳝﺎﹰ ﰲ ﺍﳍﻨﺪ‬
‫ﻭﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﺃﺩﺭﺟﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻨﻌﻤﺎﱐ‬
‫)ﺭﲪﻪ ﺍﷲ( ﰲ ﺗﻌﻠﻴﻘﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ )ﺹ‪ (٤٣-٣٧:‬ﻛﻤﺎ‬
‫ﺃﺩﺭﺟﻬﺎ ﻣﺮﺗﺒﺎ )ﺍﳉﺎﻣﻊ ﻟﺴﲑﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪(٥٧٩-٥٧٤‬‬
‫ﺃﺟﺎﺏ ﻓﻴﻬﺎ ﺇﲨﺎﻻﹰ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﺃﺛﺎﺭﻩ ﺍﳌﺨﺪﻭﻡ ﳏﻤﺪ ﻣﻌﲔ ﺣﻴﻨﻤﺎ‬
‫ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻣﺎ ﲰﺎﻩ ﺑـ)ﺭﻗﻴﻤﺔ !(‪.‬‬
‫ﻭﰲ ﺗﻌﺒﲑﻩ ﻣﺎ ﻳﺮﻣﺰ ﺇﱃ ﺍﳌﺨﺪﻭﻡ ﳏﻤﺪ ﻣﻌﲔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫)) ‪ ..‬ﻭﺭﺩﺕ ﺭﻗﻴﻤﺔ ﻛﺮﳝﺔ ﻣﻦ ﳐﺪﻭﻡ ﻣﻜﺮﻡ‪ ،‬ﻻ ﺯﺍﻝ ﻣﻌﻴﻨﺎﹰ‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﻟﺬﺏ ‪ ،٤٢٣-٤٢٢/٢ ،٣٩٦/١ ،٣/١‬ﻭﻣﻘﺪﻣﺔ ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﶈﻘﻘﻪ‬

‫ﺍﻟﻌﺒﺎﺳﻲ ﺹ‪.١٥‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤٠‬‬

‫ﻟﻠﺤﻖ ﻭﺍﻟﺪﻳﻦ(( )‪.(١‬‬

‫ﻭﻳﺒﺪﻭ ﱄ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﺑﲔ )) ﳐﺪﻭﻡ ﻣﻜﺮﻡ ((‬

‫ﻭﺍﳉﻤﻠﺔ ﺍﻟﺪﻋﺎﻳﺔ )) ﻻ ﺯﺍﻝ ‪ ((..‬ﺳﻘﻂ ﺍﺳﻢ ﺍﳌﺨﺪﻭﻡ‪ ،‬ﻭﻫﻮ‪ :‬ﳏﻤﺪ‬

‫ﻣﻌﲔ‪ ،‬ﻓﺎﻟﺴﺠﻊ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﺪﻋﺎﻳﺔ ﻳﻄﺎﺑﻘﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻟﻘﺐ )ﺍﳌﺨﺪﻭﻡ( ﰲ ﻋﺼﺮﻫﻢ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ‬
‫ﻭﻣﺴﺘﺨﺪﻣﺎ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺪ‪ ،‬ﺍﺣﺘﺮﺍﻣﺎ ﳍﻢ ﻭﺗﻘﺪﻳﺮﺍﹰ ﻛـ))ﺍﻷﻓﻨﺪﻱ((‬

‫ﻟﺪﻯ ﺍﻷﺗﺮﺍﻙ ﻭﻣﻦ ﺟﺎﻭﺭﻫﻢ‪ ،‬ﻭ))ﻣﻮﻻﻧﺎ(( ﻟﺪﻯ ﺃﻫﻞ ﺍﳍﻨﺪ ﻭﻣﺼﺮ‬

‫ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭ))ﺍﻟﺸﻴﺦ(( ﰲ ﻋﺼﺮﻧﺎ ﰲ ﺃﻏﻠﺐ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳌﻮﺿﻮﻋــﺎﺕ ﻭﺍﻟﺸـﺒﻪ ﺍﻟﱵ ﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺪﻫﻠﻮﻱ ﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺃﺛﲑﺕ ﰲ )ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ(‪ ،‬ﻏﲑ ﺃﻥ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺪﻫﻠﻮﻱ ﱂ ﻳﺴﻤ‪‬ﻬﺎ ﺇﻻ ﺑـ))ﺭﻗﻴﻤﺔ((!‪.‬‬
‫ﻣﺬﻫﺒﻪ اﻟﻔﻘﻬﻲ وﺷﻲء ﻣﻦ ﻣﻌﺘﻘﺪاﺗﻪ‪:‬‬
‫ﻧﺸﺄ ﺍﳌﺬﻛﻮﺭ ﰲ ﺣﺠﺮ ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺒﻊ ﺍﳌﺬﻫﺐ‬
‫ﺍﳊﻨﻔﻲ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ ﺍﳌﻌﺮﻭﻓﲔ ﰲ‬
‫ﺑﻠﺪﻩ)‪ ،(٢‬ﻓﻨﺸﺄ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻋﻠﻰ ﺍﻟﻔﻘﻪ ﺍﳊﻨﻔﻲ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺑﻌﺪ ﺩﺭﺍﺳﺘﻪ‬

‫‪ ( ١‬ﺍﳉﺎﻣﻊ‪ ،‬ﺹ‪.٥٧٤‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻘــﺎﺕ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ‬
‫ﺍﻟﻨﻌﻤﺎﱐ‪ ،‬ﺹ ‪. ٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺗﻌﻤﻘﻪ ﻓﻴﻬﺎ ﺗﺮﻙ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺑﺪﺀ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ‪،‬‬

‫ﻛﻤﺎ ﻭﺿﺢ ﺫﻟﻚ ﰲ ﺍﻟﺪﺭﺍﺳــﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻣﻦ ﻛﺘﺎﺑﻪ‬
‫))ﺩﺭﺍﺳﺎﺕ ﺍﻟﻠﺒﻴﺐ ﰲ ﺍﻷﺳﻮﺓ ﺍﳊﺴﻨﺔ ﺑﺎﳊﺒﻴﺐ((‪.‬‬
‫ﻏﲑ ﺃﻧﻪ ﺧﻠﻂ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺑﺎﻟﺘﺸﻴﻊ!‪ ،‬ﻓﻜﺎﻥ ﻳﺮﻯ ﺣﺠﻴﺔ‬
‫ﺇﲨﺎﻉ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ)‪ ،(١‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ‬
‫ﺭﺩ ‪‬ﺎ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺃﻟﻒ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﻫﺎﺷﻢ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺘﺘﻮﻱ‪:‬‬
‫))ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻛﺎﻥ ﺭﺃﻳﻪ ﻭﺍﻋﺘﻘﺎﺩﻩ‬
‫ﳝﻴﻞ ﺇﱃ ﺍﻟﺸﻴﻌﺔ ﰲ ﺃﻛﺜﺮ ﻣﺎ ﻳﻘﻮﻝ ﺃﻭ ﻳﻔﻌﻞ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ(()‪.(٢‬‬
‫ﻭﻗﺎﻝ‪)) :‬ﰒ ﺗﻈﺎﻫﺮ ﺑﺎﻻﳔﺮﺍﻁ ﰲ ﺳﻠﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ‬
‫ﺑﺎﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺩﻭﻥ ﺗﻘﻴﺪ ﲟﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺻﻨﻒ‬
‫ﻛﺘﺎﺑﻪ )ﺍﻟﺪﺭﺍﺳﺎﺕ((()‪.(٣‬‬
‫ﻭﻗﺎﻝ‪)) :‬ﻭﺭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﻟﻪ ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﻇﻬﻮﺭﺍﹰ ﺑﻴﻨﺎﹰ ﻭﻓﺎﻗﻪ ﰲ‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪.٣٦٥-٣٦٣/٦‬‬

‫‪ ( ٢‬ﺍﻟﺬﺏ ‪.١/١‬‬
‫‪ ( ٣‬ﺍﻟﺬﺏ ‪.١٠/١‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤٢‬‬

‫ﺃﻛﺜﺮ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﺑﺎﻟﺸﻴﻌﺔ(()‪.(١‬‬

‫ﻭﻗﺎﻝ‪)) :‬ﻭﻛﺎﻥ ﻻ ﻳﻘﺒﻞ ﺩﻋﻮﺓ ﺍﻟﻮﻟﻴﻤﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﺃﻱ‬
‫ﺍﻟﺪﺍﻋﻲ ﺇﻻ ﺇﺫﺍ ﺃﻟﺰﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺷﺮﻁ ﺇﺣﻀﺎﺭ ﺍﳌﻄﺮﺑﺔ ﺍﻟﻔﺎﺳﻘﺔ ﰲ‬
‫ﳎﻠﺴﻪ ﻭﺇﺣﻀﺎﺭ ﺍﳌﻌﺎﺯﻑ ﻭﺍﳌﻼﻫﻲ ﻓﺘﺘﻐﲎ ‪‬ﺎ ﻋﻨﺪﻩ ﰲ ﺫﻟﻚ ﺍ‪‬ﻠﺲ‬
‫ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﺑﺎﻷﻏﺎﱐ(()‪.(٢‬‬
‫ﻭﻗﺎﻝ‪)) :‬ﻭﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ﺃﻧﻪ ﻟﻮ ﺧﺎﻟﻒ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﺍﻹﺳﻼﻡ‪ -‬ﻛﺎﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﺗﻠﻤﻴﺬﻩ ﺍﻟﺴﺨﺎﻭﻱ ﻭﺍﳊﺎﻓﻆ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﳍﺮﻭﻱ ﰒ ﺍﳌﻜﻲ‪ -‬ﺍﻟﺸﻴﺦ‪ ‬ﺍﺑﻦ ﻋﺮﰊ‬
‫ﻓﻴﻤﺎ ﻗﺪ ﺧﺎﻟﻒ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﺣﺎﺩﻳﺚ ‪ .. ..‬ﻳﺄﺧﺬﻩ ﺃﺧﺬﺍﹰ‬
‫ﺷﺪﻳﺪﺍﹰ ﻓﻴﻠﻮﻣﻪ ﲟﺨﺎﻟﻔﺘﻪ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ ﻟﻮﻣﺎﹰ ﺃﻛﻴﺪﺍﹰ‪ ،‬ﻓﻴﺆﻭ‪‬ﻝ‬
‫ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺑﺘﺄﻭﻳﻼﺕ ﲰﺠﺔ ﻻ ﻳﻘﺒﻠﻬﺎ ﺍﻟﻘﻠﺐ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺃﻭ ﻳﻨﺸﺊ ﻟﻪ‬
‫ﺩﻟﻴﻼﹰ ﳐﺘﺮﻋﺎﹰ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺇﻻ‬
‫ﺣﺴﻦ ﺍﻟﻈﻦ ﺇﻟﻴﻪ ‪.(٣)((..‬‬
‫ﻭﻗﺎﻝ‪)) :‬ﻭﺍﳌﻌﺘﺮﺽ )ﻳﻘﺼﺪ ﳏﻤﺪ ﻣﻌﲔ( ﳑﻦ ﻳﺬﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ ( ١‬ﺍﻟﺬﺏ ‪. ٥/١‬‬
‫‪ ( ٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.١٠/١‬‬
‫‪ ( ٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.١٧/١‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﺃﺗﺒﺎﻋﻪ ﺫﻣﺎﹰ ﻛﺜﲑﺍﹰ‪ ،‬ﺑﻞ ﺃﻭﺟﺐ ﲢﺮﻳﻖ ﻛﺘﺎﺏ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺭﺩ‬
‫ﺍﻟﺮﻭﺍﻓﺾ )ﻳﻘﺼﺪ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ( ﻭﺃﻏﻠﻆ ﰲ ﺷﺄﻧﻪ ﺗﻐﻠﻴﻈﺎﹰ ﺷﺪﻳﺪﺍﹰ‪،‬‬
‫ﻭﺣﺮﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻗﻮﺍﻝ ﺃﺗﺒﺎﻋﻪ ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ(()‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺘﺘﻮﻱ‪:‬‬
‫))ﻭﺍﳌﻌﺘﺮﺽ ‪ -‬ﻳﻘﺼﺪ ﳏﻤﺪ ﻣﻌﲔ ‪ -‬ﻛﺎﻥ ﻳﻨﻜﺮ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬
‫ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﺴﺒﻪ‪ ،‬ﻭﻳﻠﻌﻨﻪ‪ ،‬ﻭﻳﻜﻔﹼﺮﻩ‪ ،‬ﻭﻳﺒﺪﻝ ﻟﻘﺒﻪ‬
‫ﺍﳌﻌﺮﻭﻑ )) ﺗﻘﻲ ﺍﻟﺪﻳﻦ (( ﺑﻘﻮﻟﻪ ))ﺷﻘﻲ ﺍﻟﺪﻳﻦ((‪ ،‬ﻭﺣﺮﺭ ﰲ ﺷﺄﻧﻪ ﻣﺎ‬
‫ﺣﺮﺭ‪ ،‬ﻓﻌﻠﻖ ﰲ ﻣﺒﺤﺚ ﺁﻳﺔ ﺍﻟﺘﻄﻬﲑ ﻣﻦ ﻛﺘﺎﺏ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ)‪ (٢‬ﰲ‬
‫ﺭﺩ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﻘﺪﺭﻳﺔ ‪ -‬ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬
‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﻣﺎ ﻟﻔﻈﻪ‪:‬‬
‫))ﻓﻌﻠﻢ ﺃﻧﻪ ‪ -‬ﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺧﺎﺭﺟﻲ‪ ،‬ﻋﺪﻭ ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﺑﻞ ﻫﻮ ﻣﻠﻌﻮﻥ ﺷﻘﻲ((‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﳌﻌﺘﺮﺽ(()‪.(٣‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﳏﻤﺪ ﻫﺎﺷﻢ ﺷﻴﺌﺎﹰ‬
‫ﻛﺜﲑﺍﹰ ﻣﻦ ﻣﺬﻫﺐ ﻭﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﺮﺟﻞ ﰲ ﻛﺘﺎﺑﻪ )ﺫﺏ ﺫﺑﺎﺑﺎﺕ‬

‫‪ ( ١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.٢١٥/٢‬‬

‫‪ ( ٢‬ﰲ ﺍﻷﺻﻞ ‪ :‬ﺍﻟﻨﺒﻮﺓ !‪.‬‬
‫‪ ( ٣‬ﺍﻟﻘﺴﻄﺎﺱ ﺍﳌﺴﺘﻘﻴﻢ )ﻕ‪.(٢١١/‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤٤‬‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ(‪.‬‬
‫وﻓﺎﺗﻪ‪:‬‬
‫ﺗﻮﰲ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔ ﻭﺃﻟﻒ )‪١١٦١‬ﻫـ( ﰲ‬
‫ﺣﺎﻟﺔ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻮﺟﺪ)‪.(١‬‬

‫‪‬‬

‫‪ ( ١‬ﻭﻗﺼﺔ ﺫﻟﻚ ‪ :‬ﺃﻧﻪ ﺣﻀﺮ ﻟﺪﻳﻪ ﺻﺎﺣﺒﻪ ﻭﳏﺒﻪ ﺍﻟﺸـﺎﻋﺮ ﺍﻟﺸــﻌﱯ ﺍﻟﺴﻴﺪ‬
‫ﺍﻟﺸﺎﻩ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺒﺘﺎﻱ‪ ،‬ﻓﺒﺪﺃ ﻳﻐﲏ ﺑﺸﻌﺮﻩ ﻓﺘﺄﺛﺮ ﺍﻟﺸﻴﺦ )ﳏﻤﺪ ﻣﻌﲔ(‬
‫ﺑﺸﻌﺮﻩ ﺣﱴ ﺃﺧﺬﻩ ﺍﻟﻮﺟﺪ ﻭﺍﻟﻄﺮﺏ‪ ،‬ﻓﻘﺎﻡ ﻣﻦ ﺍ‪‬ﻠﺲ ﻭﺩﺧﻞ ﻏﺮﻓﺘﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺍﻧﺘﺒﻪ ﻟﻪ ﺑﻌﺾ ﻣﺮﻳﺪﻳﻪ ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻭﺟﺪﻩ ﻣﻴﺘﺎﹰ!‪ .‬ﲢﻔـﺔ ﺍﻟﻜﺮﺍﻡ ‪-٥٦٣ :‬‬
‫‪ ،٥٦٤‬ﻣﻘﺎﻻﺕ ﺍﻟﺸﻌﺮﺍﺀ ‪ ،١٢٢ :‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ‪.٣٦٥/٦:‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫وﺻﻒ اﳌﺨﻄﻮط‪:‬‬

‫ﻟﺪﻱ ﻧﺴﺨﺔ ﻭﺣﻴﺪﺓ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﺣﺼﻠﺖ ﻋﻠﻰ ﻣﺼﻮﺭ‪‬ﺎ ﻣﻦ‬

‫ﻣﺼﻮﺭﺓ ﺑﺎﳌﻜﺘﺒﺔ ﺍﻟﻘﺎﲰﻴﺔ ﲟﺪﻳﻨﺔ ﻛﻨﺪﻳﺎﺭﻭ ﻣﻦ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﻟﺼﺎﺣﺒﻬﺎ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻗﺎﺳﻢ ﺳﻮﻣﺮﺓ )ﻭﺍﻟﺪ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ‪/‬‬
‫ﳏﻤﺪ ﺇﺩﺭﻳﺲ ﺳﻮﻣﺮﺓ()‪ (١‬ﺑﻌﺪ ﺟﻬﺪ ﺍﺳﺘﻤﺮ ﺳﻨﻮﺍﺕ ﰲ ﺍﻟﺒﺤﺚ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﻘﻊ ﰲ ‪ ١٩‬ﺻﻔﺤﺔ‪ ،‬ﲟﻘﻴﺎﺱ ‪ ،١٥ × ١٠‬ﲟﻌﺪﻝ ‪٢١‬‬
‫ﺳﻄﺮﺍﹰ ﻟﻜﻞ ﺻﻔﺤﺔ‪ ،‬ﺗﺘﺮﺍﻭﺡ ﻛﻠﻤﺎﺕ ﺃﺳﻄﺮﻫﺎ ﻣﻦ ‪-١٠‬ﺇﱃ‪١٥ -‬‬
‫ﻛﻠﻤﺔ‪ ،‬ﲞﻂ ﺍﻟﺜﻠﺚ ﲨﻴﻞ‪ ،‬ﻟﻨﺎﺳﺦ ﳎﻬﻮﻝ‪ ،‬ﻭﱂ ﻳﺴﺠﻞ ﻋﻠﻴﻬﺎ ﺗﺎﺭﻳﺦ‬
‫ﺍﻟﻨﺴﺦ‪ ،‬ﻋﻠﻴﻬﺎ ﺗﺼﻮﻳﺒﺎﺕ ﻭﺍﺳﺘﺪﺭﺍﻛﺎﺕ ﻋﻠﻰ ﺍﳍﻮﺍﻣﺶ‪ ،‬ﻭﺍﻟﻨﺴﺨﺔ‬
‫ﻛﺎﻣﻠﺔ ﻭﻭﺍﺿﺤﺔ ﻣﺎ ﻋﺪﺍ ﻣﻮﺍﺿﻊ ﻗﻠﻴﻠﺔ ﱂ ﻳﺘﻀﺢ ﻓﻴﻬﺎ ﺑﻌﺾ ﻛﻠﻤﺎ‪‬ﺎ‬
‫ﰲ ﺍﻟﺘﺼﻮﻳﺮ‪.‬‬
‫ﺗﻮﺛﻴﻖ ﻧﺴﺒﺔ اﻟﺮﺳﺎﻟﺔ إﻟﻰ ﻣﺆﻟﻔﻬﺎ‪:‬‬
‫ﻻ ﺷﻚ ﰲ ﺻﺤﺔ ﻧﺴﺒﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻣﺆﻟﻔﻬﺎ‪ ،‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺫﻟﻚ‪:‬‬
‫ﺃﻥ ﺍﳌﺆﻟﻒ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺫﻛﺮﻫﺎ ﺑﻨﻔﺴﻪ ﺿﻤﻦ ﻣﺆﻟﻔﺎﺗﻪ‬

‫‪ ( ١‬ﻛﻼﳘﺎ ﻣﻦ ﺃﺑﺮﺯ ﻋﻠﻤﺎﺀ ﻭﺳﻂ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻭﻳﻘﻮﻣﺎﻥ ﺑﺄﺩﺍﺀ‬
‫ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﻭﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﲟﺪﻳﻨﺔ ﻛﻨﺪﻳﺎﺭﻭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﳌﺮﺿﻲ‪ ،‬ﻭﻣﻜﺘﺒﺘﻬﻤﺎ ﻋﺎﻣﺮﺓ ﺑﺎﳌﺨﻄﻮﻃﺎﺕ ﻭﻣﺼﻮﺭﺍ‪‬ﺎ‪ ،‬ﻭﺍﳌﺮﺍﺟﻊ ﺍﻷﺧﺮﻯ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ﺗﻄﻔﺊ ﻇﻤﺄ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺭﻭﺍﺩ ﺍﻟﻌﻠﻢ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤٦‬‬

‫ﰲ ﻛﺘﺎﺑﻪ‪:‬ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﲟﺮﻭﻳﺎﺕ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ )ﺝ‪،٢:‬‬

‫ﻕ‪ (١٤٠:‬ﰲ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺗﻜﻤﻠﺔ ﺍﳋﺎﲤﺔ‪.‬‬
‫ﻛﻤﺎ ﺫﻛﺮﻫﺎ ﳏﻘﻖ ﻛﺘﺎﺑﻪ )ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﰲ ﺣﻮﺍﺩﺙ ﺳﲏ ﺍﻟﻨﺒﻮﺓ(‬
‫ﺍﻟﺸﻴﺦ ﺃﻣﲑ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺳﻲ )ﺹ‪ (١٩-١٨‬ﻧﻘﻼﹰ ﻋﻦ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪،‬‬
‫ﻭﻋﻠﻖ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻭﺿﺢ ﺑﺄﻧﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻌﺎﺻﺮﻩ‬
‫ﺍﳌﺨﺪﻭﻡ ﳏﻤﺪ ﻣﻌﲔ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺎﺩﻱ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﺃﺷﺪ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻫﺎﺷﻢ ﺃﺑﻠﻎ ﺭﺩ ﻭﺣﻘﻖ ﺃﻥ‬
‫ﺍﳊﺎﻓﻆ ﺍﳌﺬﻛﻮﺭ ﺇﻣﺎﻡ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻻﻳﻨﺒﻐﻲ ﻷﺣﺪ‬
‫ﺃﻥ ﻳﺴﺒﻪ ﺃﻭ ﻳﺴﻲﺀ ﺍﻷﺩﺏ ﺑﻪ‪.‬‬
‫ﺳﺒﺐ ﺗﺄﻟﻴﻒ اﻟﺮﺳﺎﻟﺔ‪:‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﳏﻤﺪ ﻣﻌﲔ ﺑﻦ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺘﺘﻮﻱ‬
‫ﺍﻟﺴﻨﺪﻱ ﻣﻌﺎﺻﺮ ﺍﳌﺆﻟﻒ ﻭﻣﻦ ﺃﻫﻞ ﺑﻠﺪﺗﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪﻋﻲ ﺍﻟﻌﻤﻞ‬
‫ﺑﺎﳊﺪﻳﺚ ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻳﻨﺎﺻﺮ ﻟﻠﺸﻴﻌﺔ ﻭﻳﻔﺮﻁ ﰲ ﺇﻇﻬﺎﺭ ﺣﺒﻪ ﻵﻝ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻳﺒﻐﺾ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻳﻌﺎﺩﻳﻪ ﺃﺷﺪ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﺑﻞ‬
‫ﻛﺎﻥ ﻳﻔﺴﻘﻪ ﻭﻳﻜﻔﺮﻩ!!‪.‬‬
‫ﻭﻟﻘﺪ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺫﻟﻚ ﰲ ﺍﳌﻘﺪﻣﺔ ﺑﻘﻮﻟﻪ‪:‬‬
‫))ﻓﻘﺪ ﺃﻟﱠﻒ ﺇﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻛﺘﺎﺑﺎﹰ ﲰﺎﻩ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﺔ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﰲ ﻣﻌﺮﻓﺔ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﺃﻛﺜﺮ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺷﻨﻊ ﻓﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻓﺮﻁ ﰲ ﻣﺪﺡ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺮﺩ ﻋﻠﻴﻪ‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﺑﻠﻎ ﺭﺩ‪ ،‬ﻭﻧﺼﺮ ﺃﻫﻞ ﺍﳊﻖ ﲟﺆﻟﻒ ﻣﺴﻤﻰ ﲟﻨﻬﺎﺝ‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻓﻨﻈﺮ ﻓﻴﻪ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ -‬ﻳﻘﺼﺪ‬
‫ﳏﻤﺪ ﻣﻌﲔ ‪ -‬ﻭﻛﻠﻤﺎﺗﻪ ﺗﺪﻝ ﺃﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻓﺎﻋﺘﺮﺽ ﻋﻠﻴﻪ‬
‫ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻛﺜﺮ ﺍﻋﺘﺮﺍﺿﺎﺗﻪ ﻧﺎﺷﺌﺎﹰ ﻣﻦ ﺳﻮﺀ ﻓﻬﻤﻪ‬
‫ﺃﻭ ﲪﻴﺘﻪ ﻟﻔﺌﺘﻪ ‪ -‬ﻳﻘﺼﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ ‪ -‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻟﺌﻼ ﻳﻐﺘﺮ ﺑﺎﻋﺘﺮﺍﺿﻪ ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﻭﻻ ﻓﻬﻢ((‪.‬‬
‫أﻣﺎ ﻣﻨﻬﺠﻪ ﻓﻴﻬﺎ‪:‬‬
‫ﻓﻠﻢ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﳌﺆﻟﻒ ﺑﻨﻔﺴﻪ‪ ،‬ﻛﻤﺎ ﻧﺮﺍﻩ ﳐﺎﻟﻔﺎﹰ ﳌﻨﻬﺠﻪ ﻋﻤﻮﻣﹰﺎ‬
‫ﰲ ﺃﻛﺜﺮ ﻣﺎ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﺣﻴﺚ ﻳﺒﲔ ﰲ ﺍﳌﻘﺪﻣﺔ ﺗﺴﻤﻴﺔ‬
‫ﻛﺘﺎﺑﻪ ‪ ..‬ﻭﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻔﻪ ‪ ..‬ﻭﺗﻘﺴﻴﻤﻪ ﺇﱃ ﻓﺼﻮﻝ ﻭﻣﺒﺎﺣﺚ‪،..‬‬
‫ﻭﻳﺬﻛﺮ ﰲ ﺁﺧﺮﻩ ﺧﺎﲤﺔ ‪.‬‬
‫ﻏﲑ ﺃﻧﻨﺎ ﻧﺮﺍﻩ ﻫﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻧﻪ ﻳﺬﻛﺮ‪ -‬ﻏﺎﻟﺒﺎﹰ ‪ -‬ﻛﻼﻡ‬
‫ﺍﻟﺸﻴﻌﻲ )ﺍﺑﻦ ﺍﳌﻄﻬﺮ ﻣﺆﻟﻒ ﻣﻨﻬـﺎﺝ ﺍﻟﻜﺮﺍﻣــﺔ( ﺑﻘﻮﻟــﻪ‪:‬‬
‫))ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ((‪.‬‬
‫ﰒ ﻳﺮﺩﻓﻪ ﺑﺮﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪)) :‬ﻓﺮﺩ ﻋﻠﻴﻪ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻘﻮﻟﻪ((‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٤٨‬‬

‫ﰒ ﻳﺬﻛﺮ ﺍﻋـﺘﺮﺍﺽ ﳏﻤﺪ ﻣﻌﲔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻴﻪ ﺑﻘﻮﻟـﻪ‪:‬‬

‫))ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ((‪.‬‬
‫ﰒ ﻳﺮﺩ ﻋﻠﻴﻪ ﺑﻜﻼﻣﻪ ﺑﻘﻮﻟﻪ‪)) :‬ﻗﻠﺖ((‪.‬‬
‫ﻭﻗﺪ ﻳﺬﻛﺮ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺫﻛﺮ ﻛﻼﻡ ﺍﻟﺸﻴﻌﻲ‪ ،‬ﰒ‬
‫ﻳﻨﻘﻞ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ ﻣﻦ ﳏﻤﺪ ﻣﻌﲔ‪ ،‬ﰒ ﻳﺒﺪﺃ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..‬‬
‫ﻭﺍﳌﺆﻟﻒ ﺳﺎﺭ ﰲ ﺍﻟﻨﻘﻞ ﻟﻐﺎﻟﺐ ﻛﻼﻡ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻨﻬﺞ‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﻭﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻧﺼﺎ ﻟﻜﻼﻡ ﺃﺣﺪﻫﻢ ﺣﺮﻓﻴﺎﹰ ﺇﻻ‬
‫ﰲ ﻣﻮﺍﺿﻊ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻣﺎ ﺣﺎﺻﻠﻪ ‪..‬‬
‫ﻭﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﺣﺒﻪ ﻟﻠﺼﺤﺎﺑﺔ‪ ،‬ﻭﺷﺪﺓ ﺗﻌﻠﻘﻪ ﲟﻨﻬﺞ‬
‫ﻭﻣﺴﻠﻚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﲪﻞ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ﻭﳏﺎﻭﻟﺔ ﺗﻮﺿﻴﺤﻪ ﻟﻪ ﻭﺑﻴﺎﻥ ﻣﺮﺍﺩﻩ ﻣﻨﻪ‪.‬‬
‫ﻛﻤﺎ ﻳﻈﻬﺮ ﺷﺪﺓ ﻛﺮﻫﻪ ﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬
‫))ﻓﺄﻑ‪ ‬ﻟﻘﻮﻡ ﻳﺪ‪‬ﻋﻮﻥ ﺇﻣﺎﻣﺔ ﻣﻌﺼﻮﻡ‪ ،‬ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻐﲑﻩ ﻣﻦ‬
‫ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ!(( )ﺹ‪.(٦٩:‬‬
‫))ﻭﺍﻟﺮﺍﻓﻀﺔ ﻳﺸﺎ‪‬ﻮﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﻛﺜﲑ ﻣﻦ ﺧﺼﺎﳍﻢ‪ ،‬ﻭﻗﺪ ﳜﺮﺝ‬
‫ﺑﺬﻟﻚ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻌﻀﻬﻢ(( )ﺹ‪.(٧٠:‬‬
‫))ﺳﺒﺤﺎﻥ ﻣﻦ ﺃﻋﻤﻰ ﺑﺼﺎﺋﺮ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺍﺏ((‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫)ﺹ‪.(٧٥:‬‬
‫))ﻓﺄﻑ‪ ‬ﳌﺬﻫـﺐ ﻗﻮﻡ ﻳﻠﺰﻡ ﻣﻨﻪ ﺗﺄﺛﻴﻢ ﺇﻣﺎﻣﻬﻢ ﺍﳌﻌﺼﻮﻡ ﰲ‬
‫ﺯﻋﻤﻬﻢ !‪ ،‬ﻓﻤﺎ ﺃﺣﺴﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ!‪ ،‬ﻭﻣﺎ ﺃﻗﺒﺢ ﻣﺬﻫﺐ‬
‫ﺍﻟﺮﺍﻓﻀﺔ!!(( )ﺹ‪.(٧٧:‬‬
‫))ﻭﺍﻟﺮﺍﻓﻀــﺔ‪-‬ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ‪ -‬ﻭﺃﺟﻬﻠﻬﻢ ﻭﺃﺷﺪﻫــﻢ‬
‫ﲪـﺎﻗـﺔﹰ‪-‬ﺣﺴﺒﻬﻢ ﺍﷲ ‪) (( -‬ﺹ‪.(٩٤:‬‬
‫)) ‪ . . .‬ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻗﻠﻬﻢ ﻋﻘﻼﹰ‬
‫ﻭﺃﺭﺩﺍﻫﻢ ﻓﻬﻤﺎﹰ ﻭﺃﻛﺜﺮﻫﻢ ﺗﻌﺼﺒﺎﹰ ﻭﺃﺿﻠﻬﻢ ﻃﺮﻳﻘﺎﹰ(( )ﺹ‪.(١١٨:‬‬
‫ﻭﻳﻌﺘﱪ ﺍﳌﻌﺘﺮﺽ )ﳏﻤﺪ ﻣﻌﲔ( ﻣﻦ ﺃﺫﻧﺎﺏ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ‬
‫ﻭﻗﺪ ﺻﺮﺡ ﺑﺬﻟﻚ ﰲ ﻣﻮﺿــﻊ ﺑﻘﻮﻟﻪ‪ :‬ﻗﺎﻝ ﺫﻧﺐ ﺍﻟﺸﻴﻌﺔ ‪! ..‬‬
‫)ﺹ‪.(١٠٩:‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬
‫))ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ‪ -‬ﻳﻘﺼﺪ ﳏﻤﺪ ﻣﻌﲔ ‪ -‬ﳌﺎ ﺷﺮﺏ ﺷﺮﺑﺔ ﻣﻦ‬
‫ﻣﺎﺀ ﻣﺬﻫﺒﻬﻢ ﺍﻟﺮﺩﻱﺀ‪ ،‬ﺻﺎﺭ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ ﻭﻻ‬
‫ﻳﻬﺘﺪﻱ(( )ﺹ‪.(١١٨:‬‬
‫ﻭﰲ ﺁﺧﺮ ﺍﻟﺮﺳﺎﻟﺔ‪ :‬ﺃﻭﺭﺩ ﺍﳌﺆﻟﻒ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﺛﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻧﺜﺮﺍﹰ ﻭﻧﻈﻤﺎﹰ‪.‬‬
‫ﻭﳑﺎ ﺃﻋﺠﺒﲏ ﻣﻦ ﺗﻌﺒﲑﻩ ﰲ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻗﻮﻟﻪ‪:‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٥٠‬‬

‫))ﻭﳌﺎ ﺳﻞﱠ ﺍﻟﺴﻔﻴﻪ ﺳﻴﻒ ﺍﻟﺴﻔﺎﻫﺔ ‪-‬ﻳﻘﺼﺪ ﺍﻟﺮﺍﻓﻀﻲ‪… -‬‬

‫ﺿـﺮﺏ ﻓﺎﺭﺱ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‪-‬ﻳﻘﺼﺪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﺭﲪﻪ ﺍﷲ‪ -‬ﺻﺎﺭﻣﻪ ﰲ ﺣﻠﻖ ﻫﺬﺍ ﺍﳍﺎﻟﻚ ‪) ((..‬ﺹ‪.(١٠٨:‬‬
‫ﻭﻗﺎﻝ‪)):‬ﻭﳌﺎ ﻓﺘﺢ ﺍﻟﺮﺍﻓﻀﻲ‪ ‬ﻓﻤﻪ ﰲ ﺫﻡ ﺃﰊ ﺑﻜﺮ ‪ ..‬ﺃﻟﻘﻤﻪ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﺣﺠﺮ‪‬ﺍ ﰲ ﻓﻴﻪ(( )ﺹ‪.(١١٣:‬‬
‫ﻭﻟﻪ ﺗﻌﺒﲑﺍﺕ ﲨﻴﻠﺔ ﻭﲨﻞ ﺭﺍﺋﻌﺔ ﻣﻨﺜﻮﺭﺓ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻳﺘﺮﺷﺢ ﻣﻨﻬﺎ ﺗﻌﻈﻴﻤﻪ ﻭﻣﺪﺣﻪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻋﻤﻠﻲ ﻓﻲ اﻟﺘﺤﻘﻴﻖ‪:‬‬
‫ﻗﻤﺖ ﺑﺘﺒﻴﻴﺾ ﺍﻟﻨﺺ ﺣﺴﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻹﻣﻼﺋﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﻭﱂ‬
‫ﺃﺷﺮ ‪ -‬ﻏﺎﻟﺒﺎﹰ ‪ -‬ﺇﱃ ﺃﺧﻄﺎﺀ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪.‬‬
‫ﺭﺍﺟﻌﺖ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻻﻗﺘﺒﺎﺳﺎﺕ ﰲ ﺍﳌﺼﺪﺭ ﺍﻷﺻﻠﻲ )ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﺴﻨﺔ( ﻭﻋﺰﻭ‪‬ﺎ ﺇﻟﻴﻪ‪ ،‬ﻣﻊ ﺗﺼﺤﻴﺤﺎﺕ ﻭﺍﺳﺘﺪﺭﺍﻛﺎﺕ‪.‬‬
‫ﺃﺣﻠﺖ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﻣﻊ ﺫﻛﺮ ﺭﻗﻢ ﺍ‪‬ﻠﺪ ﻭﺍﻟﺼﻔﺤﺔ ﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻨﺺ ﻣﻨﻘﻮﻻ ﻋﻦ ﺍﳌﻨﻬﺎﺝ ﺣﺮﻓﻴﺎﹰ‪ ،‬ﻭﺇﻻ ﺫﻛﺮﺕ ﰲ ﺍﳊﺎﺷﻴﺔ ﻋﺒﺎﺭﺓ‬
‫ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺃﻭ ﻗﻠﺖ‪ :‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪. ..‬‬
‫ﻋﺰﻭﺕ ﺍﻵﻳﺎﺕ ﺇﱃ ﺳﻮﺭﻫﺎ ﻣﻊ ﺫﻛﺮ ﺃﺭﻗﺎﻣﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻨﺺ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﻌﺪ ﺫﻛﺮ ﺍﻵﻳﺔ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﲣﻔﻴﻔﺎﹰ ﻟﻠﺤﻮﺍﺷﻲ‪.‬‬

‫ﻛﺘﺒﺖ ﻣﻘﺪﻣﺔ ﳐﺘﺼﺮﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳌﺆﻟﻒ‪،‬‬
‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻌﺘﺮﺽ )ﳏﻤﺪ ﻣﻌﲔ( ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﻴـﺚ ﺇﻥ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﺟﺘﻬﺪﺕ ﰲ ﺗﻘﺴﻴﻢ ﺍﻟﻨﺺ ﺇﱃ ﻓﻘﺮﺍﺕ ﲜﻌـﻞ ﺍﻋﺘﺮﺍﺿـﺎﺕ‬
‫ﺍﳌﻌﺘﺮﺽ ﰲ ﻋﻨﺎﻭﻳﻦ‪.‬‬
‫ﻋﺮﻓﺖ ﺑﺎﻷﻋﻼﻡ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻫﻢ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻣﺎ ﻋﺪﺍ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺸﺎﻫﲑ ﺍﻷﻣﺔ‪.‬‬
‫ﺃﺷﺮﺕ ﺇﱃ ﺃﺭﻗﺎﻡ ﺻﻔﺤﺎﺕ ﺍﳌﺨﻄﻮﻁ ﺑﻮﺿﻌﻬﺎ ﺑﲔ ﻣﻌﻜﻮﻓﺘﲔ‬
‫] ‪ [ /‬ﻟﺴﻬﻮﻟﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺻﻞ ﳌﻦ ﺃﺭﺍﺩ‪.‬‬
‫ﺟﻌﻠﺖ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻭﺍﻟﺘﺼﻮﻳﺒﺎﺕ ﰲ ﺍﻟﻨﺺ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ] [‬
‫ﻛﺬﻟﻚ‪.‬‬
‫‪‬‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٥٢‬‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧﻤﺎذج اﳌﺨﻄﻮط‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٥٤‬‬

‫ﻣﺼﻮﺭﺓ ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﳌﺨﻄﻮﻁ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٥٦‬‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﻨـ ـﺺ ﺍﶈـ ـ ـﻘ ـﻖ‬

‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٥٨‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﻘﺪﻣﺔ اﳌﺆﻟﻒ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺣﻖ ﲪﺪﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﻋﺒﺪﻩ‪ ،‬ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺟﻨﺪﻩ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﺃﻟﻒ ﺇﻧﺴﺎﻥ)‪ (١‬ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ)‪ (٢‬ﻛﺘﺎﺑﺎﹰ ﲰﺎﻩ‪ :‬ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﻜﺮﺍﻣﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻹﻣﺎﻣﺔ)‪ ،(٣‬ﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ)‪ ،(٤‬ﻭﺗﻜﻠﻢ‬

‫ﻫﻮ ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳊﺴﻦ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﻣﻄﻬﺮ‬ ‫‪(١‬‬
‫ﺍﳊﻠﻲ‪ ،‬ﻭﻟﺪ ﰲ ‪٦٤٨ :‬ﻫـ‪ ،‬ﻭﺗﻮﰲ ﰲ ‪٧٢٦ :‬ﻫـ‪ ،‬ﺻﻨﻔﻪ ﻟﻠﻤﻠﻚ ﺍﳉﺎﻳﺘﻮ‬
‫ﺧﺪﺍ ﺑﻨﺪﻩ ﳏﻤﺪ ﺩﺍﻋﻴﺎﹰ ﺑﻪ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴـﺔ )ﺍﻷﻋﻼﻡ ‪ ،٢٤٤/٢‬ﻣﻘﺪﻣﺔ‬
‫ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ‪ ،٨٩/١‬ﻭ ‪.(٧/١‬‬
‫ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﻟﺮﻓﻀﺔ(‪ ،‬ﰲ ﲨﻴﻊ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﻋﺪﻟﺘﻪ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻠﻬﺎ ﻟﻘﻠﺔ‬ ‫‪(٢‬‬
‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻭﺍﻟﺮﺍﻓﻀﺔ ‪ :‬ﻫﻢ ﻏﻼﺓ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﲰﻮﺍ ﺑﺬﻟﻚ ﻟﺮﻓﻀﻬﻢ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺍﳊﺴﲔ ﰲ ﺧﻼﻓﺔ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺣﻴﺚ ﺳﺌﻞ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬
‫ﻓﺘﺮﺣﻢ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﺮﻓﻀﻪ ﻗﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ‪ :‬ﺭﻓﻀﺘﻤﻮﱐ‪ ،‬ﻓﺴﻤﻮﺍ )ﺭﺍﻓﻀﺔ(‬
‫ﻟﺮﻓﻀﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﲰﻲ ﻣﻦ ﱂ ﻳﺮﻓﻀﻪ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ‪ :‬ﺯﻳﺪﻳﺎﹰ ﻻﻧﺘﺴﺎ‪‬ﻢ ﺇﻟﻴﻪ )ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﳌﻨﻬﺎﺝ ‪ ،٣٥/١‬ﻭ ‪ ،٩٦/٢‬ﻭ‪ ،(٤٧١-٤٧٠/٣‬ﻭﺍﻟﺮﻭﺍﻓﺾ ﺗﻔﺘﺮﻕ ﺇﱃ‬
‫ﻋﺸﺮﻳﻦ ﻓﺮﻗﺔ )ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪.(٢٣‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪" :‬ﻭﻫﻮ ﺧﻠﻴﻖ ﺑﺄﻥ ﻳﺴﻤﻰ ﻣﻨﻬﺎﺝ ﺍﻟﻨﺪﺍﻣﺔ ‪) "..‬ﻣﻨﻬﺎﺝ‬ ‫‪(٣‬‬
‫ﺍﻟﺴﻨﺔ ‪.(٢١/١‬‬
‫ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻟﺪﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻔﻬﻮﻣﺎﻥ ‪ (١) :‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﻣﺔ ‪ :‬ﻭﻫﻢ‬ ‫‪(٤‬‬
‫ﻛﻞ ﻣﻦ ﺃﺛﺒﺖ ﺧﻼﻓﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺫﻟﻚ ﲨﻴﻊ ﺍﻟﻄـﻮﺍﺋﻒ ﺇﻻ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦٠‬‬

‫ﻓﻴﻪ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺷﻨﻊ ﻓﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻓﺮﻁ ﰲ ﻣﺪﺡ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﺑﻠﻎ ﺭﺩ‪ ،‬ﻭﻧﺼﺮ ﺃﻫﻞ ﺍﳊﻖ ﲟﺆﻟﱠﻒ‬
‫ﻣﺴﻤﻰ ﲟﻨﻬﺎﺝ ﺍﻻﺳﺘﻘﺎﻣﺔ)‪ ،(١‬ﻓﻨﻈﺮ ﻓﻴﻪ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ)‪ ،(٢‬ﻭﻛﻠﻤﺎﺗﻪ ﺗﺪﻝ ]ﻋﻠﻰ[)‪ (٣‬ﺃﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻓﺎﻋﺘﺮﺽ‬
‫ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻛﺜﺮ ﺍﻋﺘﺮﺍﺿﺎﺗﻪ ﻧﺎﺷﺌﺎﹰ ﻣﻦ ﺳﻮﺀ‬
‫ﻓﻬﻤﻪ ﺃﻭ ﲪﻴﺘﻪ ﻟﻔﺌﺘﻪ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﻟﺌﻼ ﻳﻐﺘﺮ ﺑﺎﻋﺘﺮﺍﺿﻪ‬

‫ﺍﻟﺮﺍﻓﻀﺔ‪ (٢) ،‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳋﺎﺻﺔ ‪ :‬ﻭﻫﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴـﻨﺔ =‬

‫=ﺍﶈﻀﺔ‪ ،‬ﻓﻼﻳﺪﺧﻞ ﻓﻴـﻪ ﺇﻻ ﻣﻦ ﻳﺜﺒـﺖ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ )ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ‬
‫‪ ،(٢٢٢-٢٢١/٢‬ﻭﺍﻧﻈﺮ ﰲ ﺗﻌﺮﻳﻒ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ ﻳﺪﺧﻞ‬
‫ﻓﻴﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ :‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ‪ ،٣٢٥-٣٢٠/١‬ﺍﻟﻔﺮﻕ ﺑﲔ‬
‫ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪ ،٢٨-٢٦‬ﻭﺹ‪ ٣١٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ ( ١‬ﻣﻨﻬﺎﺝ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻫﻮ ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻠﺮﺍﻓﻀﻲ‪ ،‬ﻭﻗﺪ ﻃﺒـﻊ ﰲ ﻃﻬـﺮﺍﻥ ﰲ‬
‫ﺣﻮﺍﱄ ﺗﺴﻌﲔ ﺻﻔﺤﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻓﻬﻮ ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ‬
‫ﰲ ﺑﻮﻻﻕ ﰲ ﺃﺭﺑﻌﺔ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺑﲑﻭﺕ )‪١٤٢٠‬ﻫـ( ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻃﺒﻊ ﰲ ﺍﳌﻐﺮﺏ ﺑﺘﺤﻘﻴﻖ ﺩ‪/‬ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ﰲ ﺗﺴﻌﺔ ﳎﻠـﺪﺍﺕ‬
‫)ﻁ ‪ ،٢‬ﻋﺎﻡ ‪١٤١٩‬ﻫـ(‪ ،‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ " :‬ﻭﳍـﺬﺍ ﺟﻌـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﻣﻨﻬﺎﺝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﻘﺾ ﻛـﻼﻡ ﺍﻟﺸـﻴﻊ ﻭﺍﻟﻘﺪﺭﻳـﺔ"‬
‫)ﺍﳌﻨﻬﺎﺝ ‪ ،(٣٤٢/٢‬ﻭﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﻛﺘﺎﺏ ﺁﺧﺮ ﺑﺎﺳﻢ "ﺍﻻﺳﺘﻘﺎﻣﺔ" ﻃﺒـﻊ‬
‫ﲟﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺑﺘﺤﻘﻴﻖ ﺩ‪/‬ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ‪.‬‬
‫‪ ( ٢‬ﻭﻫﻮ ﳏﻤﺪ ﻣﻌﲔ ﺑﻦ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ‪.‬‬
‫‪ ( ٣‬ﺯﻳﺎﺩﺓ ﻣﲏ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﻭﻻ ﻓﻬﻢ‪.‬‬

‫اﻻﻋﱰاض اﻷول‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻧﻜﺎر اﻟﺨﻀﺮ و رﺟﺎل اﻟﻐﻴﺐ ‪ . .‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻓﻤﻦ ﺫﻟﻚ‪:‬‬
‫ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﺭﲪﻪ ﺍﷲ – ﻗﺎﻝ ﰲ ﻛﻼﻡﹴ ﰲ ﺭﺩ‪ ‬ﻣﻦ ﻗـﺎﻝ‬
‫ﺑﺈﻣﺎﻣﺔ ﺍﻟﻐﺎﺋﺐ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﳋﻀـﺮﹺ ﺍﻵﻥ ﻭﺭﺟـﺎﻝﹺ‬
‫ﺍﻟﻐﻴﺐﹺ ﻭﺍﻟﻘﻄﺐﹺ ﻭﺍﻟﻐﻮﺙ‪.(١).. ‬‬
‫ﻓﻘﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻛﻼﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﺸﻨﺎﻋﺔ ﻭﺍﻟﻘﺒﺎﺣﺔ؛ ﻷﻥ ﻓﻴﻪ ﺇﻧﻜﺎﺭ‪‬‬
‫ﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻘﻄﺐ ﻭﺍﻟﻐﻮﺙ ﻭﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ((!‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻻ ﺷﻨﺎﻋﺔ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻏﲑ ﺍﳋﻀﺮ ﱂ ﻳـﺪﻝ‬

‫‪ ( ١‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪" :‬ﻓﺈﻥ ﻗﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺮﺍﻓﻀﺔ ‪ :‬ﺇﳝﺎﻧﻨﺎ ‪‬ﺬﺍ ﺍﳌﻨﺘﻈﺮ ﺍﳌﻌﺼﻮﻡ‬
‫ﻣﺜﻞ ﺇﳝﺎﻥ ﻛﺜﲑ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺪﻳﻦ ﺑﺈﻟﻴﺎﺱ ﻭﺍﳋﻀﺮ ﻭﺍﻟﻐﻮﺙ ﻭﺍﻟﻘﻄﺐ‬
‫ﻭﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻑ ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻭﻻ‬
‫ﲟﺎﺫﺍ ﻳﺄﻣﺮﻭﻥ‪ ،‬ﻭﻻ ﻋﻤﺎﺫﺍ ﻳﻨﻬﻮﻥ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﻮﻍ ﳌﻦ ﻳﻮﺍﻓﻖ ﻫﺆﻻﺀ ﺃﻥ ﻳﻨﻜﺮ‬
‫ﻋﻠﻴﻨﺎ ﻣﺎ ﻧﺪﻋﻴﻪ ؟ "‪) .‬ﺍﳌﻨﻬﺎﺝ ‪.(٩٢-٩١/١‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦٢‬‬

‫ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻛﺘﺎﺏ‪ ‬ﻭﻻ ﺳﻨﺔﹲ ﻭﻻ ﺇﲨﺎﻉ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮﻫﻢ ﻭﻳﻌﺘﻤـﺪ‬

‫ﻋﻠﻴﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻥ ﻫﻲ ﺇﻻ ﺃﲰﺎﺀ)‪ (١‬ﺳ‪‬ﻤ‪‬ﻮﻫﺎ‪ ،‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲُ ‪‬ـﺎ‬
‫ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺩﻟﻴﻞ ﺻﺤﻴﺢ ﺷﺮﻋﺎﹰ ﻓﻠﻴﻈﻬﺮﻩ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﳊﻖ ﺃﺣﻖ ﺑﺎﻻﺗﺒﺎﻉ ﺣﻴﺚ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻼ ﺑﺮﻫـﺎﻥ‪ (٢)‬ﻣﻘﺒـﻮﻝﹴ‬
‫ﻣﺮﺩﻭﺩ‪ ‬ﻋﻘﻼﹰ ﻭﻧﻘﻼﹰ ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﻧﻜﺎﺭﻩ ﻭﺟﻮﺩ ﺍﳋﻀﺮ ﺍﻵﻥ ﻓﻼ ﺷﻨﺎﺭ)‪ (٣‬ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻷﻥ ﺍﺑﻦ ﺣﺠﺮ)‪ (٤‬ﻧﻘﻞ ﰲ ﺍﻹﺻﺎﺑﺔ)‪ (٥‬ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ‬

‫ﰲ ﺍﻷﺻﻞ ‪) :‬ﺇﻥ ﻫﻲ ﺍﻷﲰﺎﺀ(؛ ﻭﺃﳊﻖ ﺃﻟﻒ ﻓﻮﻕ ﺣﺮﻑ ﺍﻟﺴﲔ؛ ﺧﻄﺄ ﻣﻦ‬ ‫‪(١‬‬
‫ﺍﻟﻨﺎﺳﺦ‪.‬‬
‫ﰲ ﺍﻷﺻﻞ ‪) :‬ﺑﻞ ﺍﺑﺮﻫﺎﻥ( ! ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬ ‫‪(٢‬‬
‫ﺍﻟﺸ‪‬ﻨ‪‬ﺎﺭ –ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ‪ : -‬ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ‪ ،‬ﻭﺍﻟﺸ‪‬ﻨ‪‬ﺎﺭ –ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨـﻮﻥ‪:-‬‬ ‫‪(٣‬‬
‫ﺃﻗﺒﺢ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ )ﺍﻟﻠﺴﺎﻥ‪ : ٤٣٠/٤‬ﺷﻨﺮ(‪.‬‬
‫ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )‪٨٥٢-٧٧٣‬ﻫــ(‪ ،‬ﻓﻠﺴـﻄﻴﲏ‬ ‫‪(٤‬‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﻣﺼﺮﻱ ﺍﳌﻮﻟﺪ ﻭﺍﳌﺪﻓﻦ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺮﺟﺎﻝ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺍﻟﱪﻣﺎﻭﻱ ﻭﺍﺑﻦ ﺍﳌﻠﻘﻦ ﻭﺍﻟـﺰﻳﻦ ﺍﻟﻌﺮﺍﻗـﻲ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﺍﺷﺘﻬﺮ ﺫﻛﺮﻩ ﻭﺍﻧﺘﺸﺮﺕ ﻣﺆﻟﻔﺎﺗﻪ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﺍﻗﺮﺃ ﻟﺘﺮﲨﺘﻪ ‪ :‬ﺍﳉﻮﺍﻫﺮ‬
‫ﻭﺍﻟﺪﺭﺭ ﻟﻠﺴﺨﺎﻭﻱ‪ ،‬ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ﻟـﻪ ‪ ،٣٦/٢‬ﺍﻟﺒـﺪﺭ ﺍﻟﻄـﺎﻟﻊ ‪،٨٧/١‬‬
‫ﺍﻷﻋﻼﻡ ‪.١٧٨/١‬‬
‫‪ ٤٣٣/١‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪(٥‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ)‪ (١‬ﻭﻏﲑﳘﺎ ﻣﻮﺗﻪ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﲝﺪﻳﺚ ﺻﺤﻴﺢ ﰲ‬

‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ)‪.(٢‬‬
‫ﻭﻟﻮ ﺗﺘﺒﻌﺖ ﻟﻘﻠﱠﻤﺎ ﻭﺟﺪﺕ‪ ‬ﺣﺪﻳﺜﺎﹰ ﺻﺤﻴﺤﺎﹰ ﻋﻠﻰ ﺑﻘﺎﺋﻪ؛‬
‫ﻭﺃﻛﺜﺮ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ]‪/١‬ﺏ[ ﻋﻠﻰ ﺑﻘﺎﺋﻪ ﺣﻜﺎﻳﺎﺕ ﻣﻦ ﺑﻌﺾ‬
‫ﺍﻷﺧﻴﺎﺭ)‪(٣‬؛ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻷﺳﺮﺍﺭ‪.‬‬
‫‪ ( ١‬ﻫﻮ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﺍﳌﻠﻘﺐ ﺑﺎﻟﺮﺿﻲ )‪٢٠٣-١٥٣‬ﻫـ(‪ ،‬ﺛﺎﻣﻦ‬
‫ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﺟﻼﺀ ﺍﻟﺴﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ=‬
‫=ﻭﻓﻀﻼﺋﻬﻢ‪ ،‬ﺃﺣﺒﻪ ﺍﳌﺄﻣﻮﻥ ﺍﻟﻌﺒﺎﺳﻲ ﻓﻌﻬﺪ ﺇﻟﻴﻪ ﺑﺎﳋﻼﻓﺔ ﻣﻦ ﺑﻌﺪﻩ ﻭﺯﻭﺟﻪ‬
‫ﺍﺑﻨﺘﻪ ﻭﺿﺮﺏ ﺍﲰﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺣﻴﺎﺓ ﺍﳌﺄﻣﻮﻥ ﺑﻄﻮﺱ‬
‫ﻓﺪﻓﻨﻪ ﺇﱃ ﺟﺎﻧﺐ ﺃﺑﻴﻪ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺍﻧﻈﺮ ﺍﻷﻋﻼﻡ ‪.٢٦/٥‬‬
‫‪ ( ٢‬ﻫﻮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﺬﻱ ﺍﺳﺘﺸﻬﺪ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﻣﻮﺕ ﺍﳋﻀﺮ‪،‬‬
‫ﻭﻓﻴﻪ ‪ :‬ﺃﻥ ﻋﻠﻰ ﺭﺃﺱ ﻣﺎﺋﺔ ﺳﻨﺔ ﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﳑﻦ ﻫﻮ ﻋﻠﻴﻬﺎ‬
‫ﺃﺣﺪ"‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ‪" :‬ﻭﻫﻮ ﻋﻤﺪﺓ ﻣﻦ ﲤﺴﻚ ﺑﺄﻧﻪ ﻣﺎﺕ ﻭﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﺎﻗﻴﺎﹰ" ﺍﻹﺻﺎﺑﺔ ‪ ،٤٣٤/١‬ﻭﻗﺎﻝ ‪" :‬ﻭﺍﻟﺬﻱ ﺟﺰﻡ ﺑﺄﻧﻪ ﻏﲑ ﻣﻮﺟﻮﺩ ﺍﻵﻥ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻭﺃﺑﻮ ﺟﻌـﻔﺮ ﺑﻦ ﺍﳌﻨﺎﺩﻱ ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﺑﻦ ﺍﻟﻔﺮﺍﺀ‬
‫ﻭﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﻌﺒﺎﺩﻱ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻭﻃﺎﺋﻔﺔ‪ ،‬ﻭﻋﻤﺪ‪‬ﻢ ﺍﳊﺪﻳﺚ‬
‫ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﻭﻏﲑﳘﺎ ‪ "..‬ﺍﻟﻔﺘﺢ ‪ ،٤٣٤/٦:‬ﻭﻗﺎﻝ ﰲ‪:‬‬
‫ﺍﻟﺰﻫﺮ ﺍﻟﻨﻀﺮ ﰲ ﻧﺒﺄ ﺍﳋﻀﺮ )‪ ،٢٣٤/٢‬ﺿﻤﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻨﲑﻳﺔ( ‪" :‬ﻭﺍﻟﺬﻱ‬
‫ﲤﻴﻞ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ ﻣﻦ ﺣﻴﺚ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻮﻳﺔ ﺧﻼﻑ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺍﻟﻌﻮﺍﻡ ﻣﻦ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺗﻪ"‪.‬‬
‫‪ ( ٣‬ﻭﻫﻮ ﻣﺎ ﻧﻘﻠﻪ ﺍﳊﺎﻓﻆ ﻋﻦ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻭﺫﻛﺮ ﺑﺄﻥ ﺍﻟﻨﻮﻭﻱ ﺗﺒﻌﻪ‪ ،‬ﻭﺯﺍﺩ ﺃﻥ‬
‫ﺫﻟﻚ ‪-‬ﺃﻱ ﺑﻘﺎﺅﻩ ‪ -‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﻫﻞ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﺣﻜﺎﻳﺎ‪‬ﻢ ﰲ‬
‫ﺭﺅﻳﺘﻪ ﻭﺍﻻﺟﺘﻤﺎﻉ ﺑﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﺮ )ﺍﻟﻔﺘﺢ ‪ ،(٤٣٤/٦‬ﻭﻗﺎﻝ ‪" :‬ﻭﺟﺎﺀ‬
‫ﰲ ﺍﺟﺘﻤﺎﻋﻪ ﺑﺒﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﺃﺧﺒﺎﺭ ﺃﻛﺜﺮﻫﺎ ﻭﺍﻫﻲ ﺍﻹﺳﻨﺎﺩ"‪،‬‬
‫ﰒ ﺫﻛﺮ ﺑﻌﺾ ﺗﻠﻚ ﺍﻷﺧﺒﺎﺭ ﻭﺑﲔ ﺿﻌﻔﻬﺎ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻩ ﻳﻌﻘﻮﺏ ﺑﻦ‬
‫ﺳﻔﻴﺎﻥ ﰲ ﺗﺎﺭﳜﻪ ﻣﻦ ﻗﺼﺔ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻣﺸﻴﺘﻪ ﻣﻊ ﺍﳋﻀﺮ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬
‫" ﻻ ﺑﺄﺱ ﺑﺮﺟﺎﻟﻪ‪ ،‬ﻭﱂ ﻳﻘﻊ ﱄ ﺇﱃ ﺍﻵﻥ ﺧﱪ ﻭﻻ ﺃﺛﺮ ﺑﺴﻨﺪ ﺟﻴﺪ ﻏﲑﻩ‪=،‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦٤‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺣﻂ ﳌﺮﺗﺒﺔ اﻟﺨﻀﺮ وﺗﻨﻘﻴﺺ ﻟﻪ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﻇﻬﺮ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﻣﺒﻠﻎ ﻋﻠﻤﻪ ﻣﻮﺗ‪‬ﻪ)‪ ،(١‬ﻗﺎﻝ ﰲ ﺃﻭﺳﺎﻁ‬
‫ﻛﻼﻡ ﺭﺩ‪ ‬ﺑﻪ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺈﻣﺎﻣﺔ ﺍﻟﻐﺎﺋﺐ ﺍﳌﻨﺘﻈﺮ‪)) :‬ﻓﻘـﺪ‬
‫ﻳﺮﻯ ﺃﺣﺪﻫﻢ ﺑﻌﺾ ﺍﳉﻦ ﻓﻴﻈﻦ)‪ (٢‬ﺃﻧﻪ ﺍﳋﻀﺮ؛ ﻭﻻ ﳜﺎﻃﺒﻪ ﺍﳉﲏ ﺇﻻ‬
‫ﲟﺎ ﻳﺮﻯ ﺃﻧﻪ ﻳﻘﺒﻠﻪ ﻣﻨﻪ ﻟﲑﺑﻄﻪ ﻋﻠﻰ ﺫﻟﻚ(()‪.(٣‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫)‪(٤‬‬
‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ]ﺣﻂﹼ[ ﳌﺮﺗﺒﺔ ﺍﳋﻀـﺮ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻭﺗﻨﻘﻴﺺ ﻟﻪ ﺃﻱ‪ ‬ﺗﻨﻘﻴﺺ((!‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺗﻨﻘﻴﺺ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺑﻴﺎﻥ ﻏﻠﻂ‪ ‬ﻣﻦ ﻳﻌﺘﻘﺪ ﺍﳉـﲏ‪‬‬
‫ﺧﻀﺮﺍﹰ؛ ﻭﺃﻧﻪ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﻔﻮﺍﺋﺪ‪ ‬ﺍﳊﺴﻨﺔﹶ! ﻭﻛﻴﻒ ﻭﻫـﻮ ﻳﻨﻜـﺮ‬

‫ﻭﻫﺬﺍ ﻻ ﻳﻌﺎﺭﺽ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﰲ ﻣﺎﺋﺔ ﺳﻨﺔ ﻓﺈﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺍﳌﺎﺋﺔ"‬
‫)ﺍﻟﻔﺘﺢ ‪ ،(٤٣٥/٦‬ﻭﺍﻗﺮﺃ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﳊﻜﺎﻳﺎﺕ ﰲ ﺍﻹﺻﺎﺑﺔ ‪.٤٣٨/١‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ :‬ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﳏﻘﻘﻮ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺇﻟﻴﺎﺱ ﻭﺍﳋﻀﺮ‬ ‫‪(١‬‬
‫ﻣﺎﺗﺎ )ﺍﳌﻨﻬﺎﺝ‪ ،(٩٧-٩٦/١‬ﻭﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﻮﻥ ﺃﻧﻪ‬
‫ﻣﺎﺕ )ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.(٩٣/٤‬‬
‫ﰲ ﺍﻷﺻﻞ ‪ :‬ﻓﻴﻈﻨﻪ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪(٢‬‬
‫ﺍﳌﻨﻬﺎﺝ‪ ،١٠٤/١‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ ‪.٩٤/٤‬‬ ‫‪(٣‬‬
‫ﻫﻜﺬﺍ ﻗﺮﺃ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﻷﺻﻞ‪.‬‬ ‫‪(٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﺟﻮﺩ‪‬ﻩ ﺍﻵﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻣﻦ ﻏﺮﺍﺋﺐ ﺳﻮﺀ ﻓﻬﻤﻪ ﻭﻗﻠﺔ ﻋﻠﻤﻪ!‪.‬‬
‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ‬
‫اﻋﺘﻘﺎد اﳌﻌﱰض ﺑﺄن اﳌﻬﺪي اﳌﻨﺘﻈﺮ و‪‬ﻟﺪ وو‪‬ﺟﺪ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﲨﻠﺔ ﻣﺎ ﺭﺩ ﺑﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻣﻴﺔ –‪:‬‬

‫))ﺇ‪‬ﻢ ﻳﻈﻨﻮﻥ ﺃﻥ ﺇﻣﺎﻣﻬﻢ ﻣﻮﺟﻮﺩ ﻭﻣﻌﺼﻮﻡ؛ ﻭﻫﻮ ﻣﻔﻘـﻮﺩ‬
‫ﻣﻌﺪﻭﻡ((!)‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻷﻥﱠ ﺍﳌﻬﺪ‪‬ﻱ‪ ‬ﺍﳌﻨﺘﻈﺮ‪ ‬ﻗﺪ ﻭ‪‬ﻟ‪‬ـﺪ‪‬‬
‫ﻭﻭ‪‬ﺟﹺﺪ‪.((‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺑﻌﻀﻬﻢ ﺃﻧﻜﺮ ﻭﺟﻮﺩﻩ ﺃﺻﻼﹰ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ)‪ (٢‬ﻭﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ]ﺑﻦ ﻗﺎﻧﻊ)‪ (١)[(٣‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻫـﻞ‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪.٩٠/١‬‬
‫‪ ( ٢‬ﻫﻮ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑـﻦ ﻳﺰﻳـﺪ ﺍﻟﻄـﱪﻱ ﺍﻟﺒﻐـﺪﺍﺩﻱ )‪-٢٢٤‬‬
‫‪٣١٠‬ﻫـ( ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﳌﺆﻟﻔـﺎﺕ ﺍﻟﺸـﻬﲑﺓ‪،‬‬
‫ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ‪ ،١٠٨-١٠٦/٢‬ﺍﻟﺸﺬﺭﺍﺕ ‪ ،٢٦٠/٢‬ﺍﻷﻋـﻼﻡ‬
‫‪ .٦٩/٦‬ﻭﺍﻧﻈﺮ ﻗﻮﻟﻪ ﰲ ﺗﺎﺭﳜﻪ ‪.٥٠-٤٩/١١:‬‬
‫‪ ( ٣‬ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﲔ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻗﺎﻧﻊ ﺑﻦ ﻣﺮﺯﻭﻕ ﺑﻦ ﻭﺍﺛﻖ ﺍﻷﻣﻮﻱ ﺑـﺎﻟﻮﻻﺀ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ )‪٣٥١-٢٦٦‬ﻫـ(‪ ،‬ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺎﻥ ﻳﺮﻣﻰ ﺑﺎﳋﻄﺄ ﰲ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦٦‬‬

‫ﺍﻟﻌﻠﻢ ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ‪ :‬ﺇﻥ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻜﺮﻱ ﱂ ﻳﻜﻦ‬

‫ﻟﻪ ﻧﺴﻞﹲ ﻭﻻ ﻋﻘﺐ‪ ،‬ﺍﻧﺘﻬﻰ)‪.(٢‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻭﻟﻮ ﻓﹸﺮﹺﺽ‪ ‬ﻭﻻﺩﺗ‪‬ﻪ – ﻛﻤﺎ ﻳﺪﻋﻲ ﺫﻟـﻚ ﺍﻟﺮﺍﻓﻀـﺔ ﻭﻣـﻦ‬
‫ﻭﺍﻓﻘﻬﻢ – ﻓﻠﻴﺲ ﻫﻮ ﺑﺎﳌﻬﺪﻱ ﺍﳌﻨﺘﻈﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻗﺪ ﺭﺩﻭﺍ ﻋﻠﻴﻬﻢ ﺭﺩﺍﹰ ﺑﻠﻴﻐﺎﹰ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺳﻮﺀ ﻋﻘﻴﺪﺗﻪ‪.‬‬
‫اﻻﻋﱰاض اﻟﺮاﺑﻊ‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺠﻮ‪ ‬ﻟﻠﻤﻬﺪي ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﻹﻣﺎﻣﻴﺔ)‪:(٣‬‬

‫ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻟﻪ "ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ "‪ ،‬ﺍﻧﻈﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ ﺹ‪ ،٩٥‬ﻟﺴـﺎﻥ‬

‫ﺍﳌﻴﺰﺍﻥ ‪ ،٣٨٣/٣‬ﺍﻷﻋﻼﻡ ‪.٢٧٢/٣‬‬
‫‪ ( ١‬ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ )ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ( ﺑﺪﻭﻥ ﺍﻟﻨﺴﺒﺔ‪.‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ )‪ ،(٨٧/٤ ،١٢٢/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬
‫‪ ( ٣‬ﺍﻹﻣﺎﻣﻴﺔ ‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﺗﻘﻮﻝ ﺑﺈﻣﺎﻣﺔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪‬‬
‫ﺑﻌﺪ ﺍﻟﻨﱯ ‪ ‬ﻭﺃ‪‬ﺎ ﻷﺑﻨﺎﺀ ﻭﺃﺣﻔﺎﺩ ﻋﻠﻲ ﻳﺘﻮﺍﺭﺛﻮ‪‬ﺎ‪ ،‬ﻭﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ‪ :‬ﻋﻠـﻲ‪،‬‬
‫ﺍﳊﺴﻦ‪ ،‬ﺍﳊﺴﲔ‪ ،‬ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﺍﻟﺒﺎﻗﺮ‪ ،‬ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺍﻟﻜﺎﻇﻢ‪ ،‬ﺍﻟﺮﺿﺎ‪ ،‬ﺍﳉﻮﺍﺩ‪،‬‬
‫ﺍﳍﺎﺩﻱ‪ ،‬ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺑﻪ ﺍﻧﺘﻬﺖ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﺗﻔﺘـﺮﻕ ﺍﻹﻣﺎﻣﻴـﺔ ﺇﱃ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫))ﺇ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﳌﻨﺘﻈﹶﺮ ﺩﺧﻞ ﺍﻟﺴﺮﺩﺍﺏ ﻭﻋﻤﺮﻩ ﺳﻨﺘﺎﻥ ﺃﻭ‬

‫ﺛﻼﺙﹲ ﺃﻭ ﲬﺲ‪ ‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻤﻦ ﻻ ﺗﻮﺿﺄ ﻭﻻ ﺻﻠﱠﻰ ﻭﻫﻮ‬
‫ﲢﺖ ﺣ‪‬ﺠ‪‬ﺮﹺ ﻭ‪‬ﻟ‪‬ﻴ‪‬ﻪ‪ ‬ﰲ ﻧﻔﺴﻪ ﻭﻣ‪‬ﺎﻟ‪‬ﻪ‪ ‬ﻟﻮ ﻛﺎﻥ ﻣﺸﻬﻮﺩﺍﹰ ﺑﺎﻟﻌﻴﺎﻥ ﳌﺎ ﺟﺎﺯ‬
‫ﺃﻥ ﻳﻜﻮﻥﹶ ﺇﻣﺎﻡ‪ ‬ﺃﻫﻞﹺ ﺍﻹﳝﺎﻥ‪ ،(١)((‬ﺃﻱ ﰲ ﺫﻟﻚ ﺍﻷﻭﺍﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ﻫ‪‬ﺠ‪‬ﻮ‪ ‬ﻟﻺﻣﺎﻡ ﻭﺗﺮﻙ‪ ‬ﻟﻸﺩﺏ ﻣﻌﻪ‪ ،‬ﻓﻬﻮ ﻛﻼﻡ‬
‫ﺷﻨﻴﻊ((‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﻋﻠـﻰ ﻓـﺮﺽ‬
‫]‪/٢‬ﺃ[‬ ‫ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳊﺒﻴﺒﻪ ‪ :‬‬
‫‪) ‬ﺍﻟﺸــﻮﺭﻯ‪ ،(٥٢:‬‬

‫‪) ‬ﺍﻟﻀﺤﻰ‪.(٨–٦:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﻳﺪﺭﻱ ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻟﺴﻮﺀ ﻓﻬﻤـﻪ ﻟﺘﻌﺼـﺒﻪ‬
‫ﳉﻤﺎﻋﺘﻪ!‪.‬‬
‫ﲬﺲ ﻋﺸﺮﺓ ﻓﺮﻗﺔ )ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﺹ‪ ،٢٣‬ﻭ‪ ٥٣‬ﻭﻣـﺎ ﺑﻌـﺪﻫﺎ‪،‬‬
‫ﻣﻘــﺎﻻﺕ ﺍﻹﺳــﻼﻣﻴﲔ‪ ،٩٨/١‬ﺍﳌﻠــﻞ ﻭﺍﻟﻨﺤــﻞ‪ ،(١٦٢/١‬ﻭﺍﻗــﺮﺃ‬
‫ﺍﳌﻨﻬﺎﺝ‪.٤٧٤-٤٧٣/٣ ،٤٧٣-٤٧٢/٢‬‬
‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪ ،١٢٢/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺨﺼﺔ ﻣﻨﻪ‪ ،‬ﻭﺍﻗﺮﺃﻩ ﰲ ‪.٨٨-٨٧/٤:‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٦٨‬‬

‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ‬
‫اﺑﻦ ﺗﻴﻤﻴﺔ أﻃﻠﻖ اﻟﻜﻔﻮر واﻟﻈﻠﻮم ﻋﻠﻰ اﳌﻬﺪي ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫))ﻓﻬﻢ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﳍـﻢ ﺇﻣـﺎﻡ‬
‫ﻣﻮﺟﻮﺩ ﻳﺄﲤﻮﻥ ﺑﻪ ﺇﻻ ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ(()‪.(١‬‬
‫ﻭﻗﺎﻝ ﰲ ﳏﻞ ﺁﺧﺮ‪:‬‬
‫))ﻭﻫﺆﻻﺀ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﳌﻌﺼﻮﻡ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪﻭﻥ ﻣﺴﺘﻌﻴﻨﲔ ﰲ‬
‫ﺃﻣﻮﺭﻫﻢ ﺇﻻ ﺑﻐﲑﻩ‪ ،‬ﺑﻞ ﻫﻢ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﻭﺇﳕﺎ ﻳﺴـﺘﻌﻴﻨﻮﻥ‬
‫ﺑﻜﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ(()‪.(٢‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻨﻪ ﺷﻨﻴﻊ ﻭﻗﺒﻴﺢ‪ ،‬ﻷﻧﻪ ﺃﻃﻠﻖ ﺍﻟﻜﻔﻮﺭ ﻭﺍﻟﻈﻠﻮﻡ‬
‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ((!‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻫﺬﺍ ﻣﻦ ﺳﻮﺀ ﻓﻬﻤﻪ؛ ﻷﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﺃﻥ ﻣﻌﺎﻣﻠﺘـﻬﻢ‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ‪ ،٥٥٢/١‬ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﰲ ‪ ،١١٥/٤:‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ ‪.٣٨٠/٣‬‬

‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ‪ ،١١٢-١١١/٤‬ﻭﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺍﺳﺘﻌﺎﻧﺔ ﺍﻟﺸﻴﻌﺔ‬
‫ﺑﺎﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ‪.١٥٥/٥ ،٣٧٤/٣:‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﳐﺎﻟﻔﺔ ﳌﻘﺘﻀﻰ ﺩﻋﻮﺍﻫﻢ‪ ،‬ﻷﻥ ﻣﻘﺘﻀﺎﻫﺎ ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻻ ﺗﻜـﻮﻥ ﺇﻻ‬

‫ﺑﺎﳌﻌﺼﻮﻡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﺆﻻﺀ ﻳﺴﺘﻌﻴﻨﻮﻥ ﰲ ﺃﻣﻮﺭﻫﻢ ﺧﺼﻮﺻـﺎﹰ ﰲ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﻣﺎ ﺑﻜﺎﻓﺮ ﺃﻭ ﻇﺎﱂ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻣﻨـﻬﻢ ﰲ‬
‫ﻏﺎﻟﺐ ﺍﻷﻋﺼﺎﺭ‪.‬‬
‫ﻓﺄﻑ‪ ‬ﻟﻘﻮﻡ ﻳﺪ‪‬ﻋﻮﻥ ﺇﻣﺎﻣﺔ ﻣﻌﺼﻮﻡ‪ ،‬ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻐﲑﻩ ﻣـﻦ‬
‫ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ!‪.‬‬
‫اﻻﻋﱰاض اﻟﺴﺎدس‬
‫اﺑﻦ ﺗﻴﻤﻴﺔ ﺷﺒ‪‬ﻪ اﻹﻣﺎﻣﻴﺔ ﺑﺎﻟﻜﻔﺎر ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﰲ ﻣﻦ ﻳﻨﺎﺩﻱ ﺍﳌﻨﺘﻈﺮ ﻭﻳﻌﻠـﻖ ﺃﺳـﺒﺎﺏ‬

‫ﺳﻌﺎﺩﺗﻪ ﺑﻪ ‪:-‬‬
‫‪‬‬
‫‪) ‬ﺍﻟﻜﻬﻒ‪ (١٠٤:‬ﻭﺷﺒﻬﻬﻢ ﲟـﻦ ﻳـﺪﻋﻮ)‪(١‬ﻣـﻦ ﻻ‬
‫ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀَﻩ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﻛﻼﻡ‪)) :‬ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﻛﻼﹰ ﻳﺪﻋﻮ ﻣﻦ ﻻ ﻳﻨﻔﻊ‬

‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﻳﺪﻋﻮﻥ( ﺑﺎﳉﻤﻊ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٧٠‬‬

‫ﺩﻋﺎﺅﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﲣﺬﻭﻫﻢ ﺁﳍﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﻘﻮﻟـﻮﻥ‪ :‬ﻫـﻮ‬

‫ﺇﻣﺎﻡ(()‪.(١‬‬
‫)‪(٢‬‬
‫ﺃﻥ‬ ‫]ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﺷﺒﻪ ‪‬ﻢ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ[‬
‫ﺍﳌﻬﺪﻱ ﻫﻮ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﺷﻨﻴﻊ ﻻ ﺷﻚ ﻓﻴﻪ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻻ ﺷﻨﺎﻋﺔ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﺷﺒﻬﻬﻢ ‪‬ﻢ ﰲ ﺩﻋﺎﺋﻬﻢ ﻣﻦ ﻻ‬
‫ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀﻫﻢ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻫﻢ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻭﻛـﻢ ﻣـﻦ‬
‫ﻣﺆﻣﻦ ﻳﺸﺎﺑﻪ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ ﰲ ﺑﻌﺾ ﺍﳋﺼﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﻻ ﳜـﺮﺝ‬
‫ﺑﺬﻟﻚ ﻋﻦ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ ﻳﺸﺎ‪‬ﻮﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﻛﺜﲑ ﻣﻦ ﺧﺼﺎﳍﻢ‪،‬‬
‫ﻭﻗﺪ ﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻌﻀﻬﻢ‪.‬‬

‫‪ ( ١‬ﱂ ﺃﻫﺘﺪ ﺇﻟﻴﻪ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.‬‬

‫‪ ( ٢‬ﻫﻜﺬﺍ ﺗﻮﺻﻠﺖ ﺇﱃ ﻗﺮﺍﺀﺓ ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻏـﲑ ﻭﺍﺿـﺤﺔ ﰲ‬
‫ﺍﳌﺼﻮﺭﺓ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻠﺤﻘﺔ ﰲ ﺍﳍﺎﻣﺶ ﲜﺮ ﺧﻂ‪ ،‬ﻭﰲ ﺁﺧﺮﻫﺎ ‪":‬ﺻﺢ"‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺴﺎﺑﻊ‬
‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠﻴ‪‬ﺎ ﻋﻠﻰ اﻟﺤﺴﲔ ‪ ! . .‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﺭﺩ ﻣﻦ]‪/٢‬ﺏ[ ﻳﺘﺨﺬ ﺍﳌﺄﰎ ﺍﳊﺮﺍﻡ ﻳﻮﻡ‬

‫ﻣﻮﺕ ﺍﳊﺴﲔ‪: – ‬‬
‫))ﻭﻗﺪ ﻗﺘﻞ ﺃﺑﻮﻩ ﻇﻠﻤﺎﹰ ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺘـﻞ ﻋﺜﻤـﺎﻥ‪‬‬
‫ﻭﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﺮﺗـﺐ ﻋﻠـﻰ ﻗﺘـﻞ‬
‫ﺍﳊﺴﲔ‪ ‬ﻭﻛﺎﻥ ﻗﺘﻠﻪ ﺃﻭﻝ ﺍﻟﻔﱳ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻌﺪ ﻣﻮﺗﻪ‪.(١)(( ‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﰲ ﺍﻷﻭﻝ)‪:– (٢‬‬
‫))ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﺍﳊﺴﲔ ﺑﻀﻌﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻓﻬـﻮ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺃﺑﻴﻪ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺑﻞ ﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﺍﳊﺴﲔ ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﺭﳛﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ‬
‫‪ ،‬ﻭﻗﺮﺓ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻣﻦ ﺳﺎﺩﺍﺕ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﺑﻦ ﺑﻨﺘﻪ‪ ،‬ﻓﻠﻪ ﻣـﻦ ﻫـﺬﻩ‬
‫ﺍﳊﻴﺜﻴﺔ ﺃﻓﻀﻠﻴﺔ ﺟﺰﺋﻴﺔ‪ ،‬ﻟﻜﻦ ﺃﺑﻮﻩ ﺃﻓﻀﻞ ﻣﻨﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺮﺏ ﻋﻨﺪ‬
‫‪ ( ١‬ﱂ ﺃﻫﺘﺪ ﺇﻟﻴﻪ ﰲ ﺍﳌﻨﻬﺎﺝ‪.‬‬
‫‪ ( ٢‬ﺃﻱ ﰲ ﻛﻮﻥ ﻋﻠﻲ ‪ ‬ﺃﻓﻀﻞ ﻣﻦ ﺍﺑﻨﻪ ﺍﳊﺴﲔ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٧٢‬‬

‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺜﻮﺍﺏ ﻟﺪﻳﻪ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﳌﺘﻜـﺎﺛﺮﺓ‬

‫ﻭﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻏﲑ ﻭﺍﺣﺪ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻋﻠﻰ ﺃﻓﻀﻠﻴﺘﻪ ﺑﻌﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺑﻞ ﺑﻌﻀﻬﻢ ﺭﺟﺤـﻪ ﻋﻠـﻰ ﻋﺜﻤـﺎﻥ‪،‬‬
‫ﻭﺑﻌﻀﻬﻢ ﺗﻮﻗﻒ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻗﺎﻝ – ﰲ ﺍﻟﺜﺎﱐ)‪)) :– (١‬ﺇﻧﻪ ﻏﲑ ﺻﺤﻴﺢ((‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻗﺘﻞ ﻋﺜﻤـﺎﻥ ‪‬‬
‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﱳ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﻔﺴﺎﺩ ﺍﻟﺒﺎﻗﻴﺔ ﺁﺛﺎﺭﻫﺎ ﺇﱃ ﺁﺧﺮ‬
‫)‪(٢‬‬
‫ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﺘﺮﺗﺐ ﻣﺜﻠﻪ ﻋﻠﻰ ﻗﺘﻞ ﺍﳊﺴﲔ ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻞ ﻛﻞ‬
‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻋﻨﺪ ﻣﻦ ﻟﻪ ﻋﻠﻢ ﺑﺎﻷﺧﺒـﺎﺭ‬
‫ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫‪ ( ١‬ﺃﻱ ﰲ ﺗﺮﺗﺐ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ‪ ‬ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠـﻰ‬
‫ﻗﺘﻞ ﺍﳊﺴﲔ‪. ‬‬
‫‪ ( ٢‬ﻛﻠﻤﺔ )ﻛﻞ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ )ﻗﺘﻞ(‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺜﺎﻣﻦ‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻧﻜﺎر ﻋﻠﻰ ﺧﻼﻓﺔ ﻋﻠﻲ‪ ! . . ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﻧﻘﻞ ﺍﳌﺬﺍﻫﺐ‪:‬‬

‫ﺫﻫﺒﺖ ﺍﻹﻣﺎﻣﻴﺔ ﺇﱃ ﺃﻥ ﺍﷲ ﻋﺪﻝ ﺣﻜﻴﻢ)‪ ،(١‬ﰒ ﻗـﺎﻝ ﺑﻌـﺪ‬
‫ﻛﻼﻡ ﻛﺜﲑ‪ :‬ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺫﻫﺒﻮﺍ ﺇﱃ ﺧﻼﻑ ﺫﻟﻚ)‪ .. (٢‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫ﻭﺇﻥ ﺍﻹﻣﺎﻡ – ﺃﻱ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ – ﺑﻌﺪﻩ ‪ ‬ﺃﺑﻮ ﺑﻜﺮ ﲟﺒﺎﻳﻌﺔ ﻋﻤﺮ‬
‫ﻟﻪ ﺑﺮﺿﺎﺀ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺳﺎﱂ ﻭﺃﺳﻴﺪ ﻭﺑﺸﲑ‪ ،‬ﰒ ﻣﻦ ﺑﻌﺪﻩ ﻋﻤﺮ ﺑﻨﺺ‬
‫)‪(٣‬‬
‫ﺃﰊ ﺑﻜﺮ ﰒ ﻋﺜﻤﺎﻥ ﺑﻨﺺ ﻋﻤﺮ ﻋﻠﻰ ﺳﺘﺔ‪ ،‬ﻓﺎﺧﺘﺎﺭﻩ ﺑﻌﻀـﻬﻢ ﰒ‬
‫ﻋﻠﻲ‪ ‬ﳌﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ ﻟﻪ)‪.(٤‬‬
‫ﻓﺮﺩ‪ ‬ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺑﻌﺾ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﰲ‬
‫ﻛﻼﻡ ﻃﻮﻳﻞ ‪ ..‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪)) :‬ﻓﺘﺨﺼﻴﺼﻪ ﻋﻠﻴﺎﹰ ﲟﺒﺎﻳﻌﺔ ]‪/٣‬ﺃ[ ﺍﳋﻠﻖ‬

‫ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،١٢٣/١‬ﻭﺍﻗﺮﺃ ﺭﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻴـﻪ ﰲ ‪ ٢٩٤/٢‬ﻣـﻦ‬ ‫‪(١‬‬

‫ﺍﳌﺮﺟﻊ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.١٢٥/١‬‬ ‫‪(٢‬‬
‫ﻛﻠﻤﺔ )ﰒ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ ﻋﲔ ﻣﻦ )ﻋﻠﻲ(‪.‬‬ ‫‪(٣‬‬
‫ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،١٢٧-١٢٦/١‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺨﺼﺔ‪.‬‬ ‫‪(٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٧٤‬‬

‫ﻟﻪ ﺩﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻛﻼﻡ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ‪ .. (١)..‬ﺇﱃ ﺃﻥ ﻗﺎﻝ – ﻣـﻊ‬

‫ﺍﻋﺘﻘﺎﺩﻩ ﺣﻘﻴ‪‬ﺔ ﺧﻼﻓﺔ ﻋﻠﻲ‪ ‬ﺭﺩﺍ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﻲ–‪:‬‬
‫))ﻭﻛﺜﲑ ﻣﻦ)‪ (٢‬ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺒﺎﻳﻌﻮﻩ‪ ،‬ﺑﻞ ﺻﻨﻒ ﻗﺎﺗﻠﻮﺍ ﻣﻌﻪ‪،‬‬
‫ﻭﺻﻨﻒ ﻗﺎﺗﻠﻮﻩ‪ ،‬ﻭﺻﻨﻒ ﱂ ﻳﻘﺎﺗﻠﻮﻩ ﻭﱂ ﻳﻘﺎﺗﻠﻮﺍ ﻣﻌﻪ‪ ،‬ﻓﻜﻴﻒ ﳚـﻮﺯ‬
‫ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻣﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺜﻼﺛﺔ؟)))‪.(٣‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ ﻣﻦ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﻭﺍﺭﺩ ﻷﺟـﻞ‬
‫ﺍﻟﻨﻘﺺ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺧﻼﻓﺔ ﻋﻠﻲ ‪ ‬ﺑﻌﺪﻡ ﻣﺒﺎﻳﻌﺔ ﺍﳋﻠﻖ ﻟﻪ((‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺟﻬﻞ ﻣﻦ ﺍﳌﻌﺘﺮﺽ؛ ﻷﻧﻪ ﻣﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻄﻌـﻦ‬
‫ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺭﺩ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﻜﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻨﻜﺮ‬
‫ﺧﻼﻓﺔ ]ﺍﻟﺜﻼﺛﺔ ﻭﻳﺜﺒﺖ ﺧﻼﻓﺔ[)‪ (٤‬ﻋﻠﻲ‪ ، ‬ﻭﻣﺮﺍﺩﻩ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒـﺖ‬
‫ﺣﻘﻴﺔ ﺧﻼﻓﺘﻪ ﻣﻊ ﺃﻧﻪ ﻣﺎ ﺑﺎﻳﻌﻪ ﺇﻻ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫـﻢ ﻓـﺄﻥ‬
‫ﻳﺜﺒﺖ ﺣﻘﻴﺔ ﺧﻼﻓﺘﻬﻢ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺩﻟﻴﻠﻬﺎ ﺃﻗﻮﻯ – ﺳﺒﺤﺎﻥ ﻣﻦ ﺃﻋﻤﻰ‬
‫ﺑﺼﺎﺋﺮ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺍﺏ–‪.‬‬
‫)ﺍﻟﺒﻄﻼﻥ( ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺨﻄﻮﻁ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪(١‬‬
‫)ﻛﺜﲑ ﻣﻦ( ﻣﻄﻤﻮﺳﺔ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪(٢‬‬
‫ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٥٣٥-٥٣٤/١‬ﻭﺍﻟﻌﺒــﺎﺭﺓ ﻣﻠﺨﺼـﺔ ﻣﻨﻪ‪ ،‬ﻭﺍﻗﺮﺃ ﻛﺬﻟﻚ‬ ‫‪(٣‬‬
‫‪.٣٢٦/٤ ،١٠٥/٤‬‬
‫ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﻛﺘﺒﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳍﺎﻣﺶ ﲜﺮ ﺧﻂ ﻋﻠﻰ )ﻋﻠﻲ(‪.‬‬ ‫‪(٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺘﺎﺳﻊ‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ذم ﻟﺮأي ﻋﻠﻲ‪ ! . . ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ‪ -‬ﰲ ﻣﺪﺡ ﺍﻟﺮﺍﻓﻀﺔ ‪:-‬‬

‫))ﺃ‪‬ﻢ ﱂ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻻﺟﺘـﻬﺎﺩ ﻭﺣﺮﻣـﻮﺍ‬
‫ﺍﻷﺧﺬ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ(()‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﺩﺍﹰ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﻭﻣﺎ ﺷﺎﻛﻠﻪ‪:‬‬
‫))ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺃﻱ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﺬﻣﻮﻣﺎﹰ ﻓﻼ ﻟﻮﻡ ﻋﻠﻰ ﻣـﻦ‬
‫ﻗﺎﻝ ﺑﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺬﻣﻮﻣﺎﹰ ﻓﻼ ﺭﺃﻱ ﺃﻋﻈﻢ ﺫﻣﺎﹰ ﻣـﻦ‬
‫ﺭﺃﻱﹴ ﺃﺭﻳﻘﺖ ﺑﻪ ﺩﻡ ﺃﻟﻮﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﱂ ﳛﺼﻞ ﺑﻘﺘﻠﻬﻢ‬
‫ﻣﺼﻠﺤﺔ ﳍﻢ ﻻ ﰲ ﺩﻳﻨﻬﻢ ﻭﻻ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﺑﻞ ﻧﻘﺺ ﺍﳋﲑ ﻋﻤﺎ ﻛـﺎﻥ‪،‬‬
‫ﻭﺯﺍﺩ ﺍﻟﺸﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ(()‪.(٢‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ‪ ‬ﺫﻡ‪ ‬ﻓﻴﻪ ﺭﺃﻱ‪ ‬ﺃﻣـﲑ ﺍﳌـﺆﻣﻨﲔ‪،‬‬
‫ﻭﻧﺴﺐ ﺇﻟﻴﻪ ﺃﻧﻪ ﺃﺭﺍﻕ ﺩﻡ ﺃﻟﻮﻑ ‪ (( ..‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪ ،٤٦٩/٢‬ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ‪.٤٠٠/٣‬‬
‫‪ ( ٢‬ﱂ ﺃﻫﺘﺪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٧٦‬‬

‫ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﻇﻦ ﻫﺬﺍ‪ ،‬ﻷﻥ ﻣـﺮﺍﺩﻩ ﺃﻥ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‬

‫ﳚﻮ‪‬ﺯﻭﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﺍﳊﺎﺻﻞ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺍﳌﻌﺘﱪ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ‬
‫ﳛﺮ‪‬ﻣﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻋﻠﻴﺎﹰ ﻗﺎﺗﻞ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻗﺘﻞ ﻷﺟﻞ ﺫﻟﻚ ﺃﻟﻮﻑ ﻣﻨﻬﻢ ﺃﻳﺎﻡ ﺍﳉﻤﻞ ﻭﺻﻔﲔ‪ ،‬ﻓﻼ ﳜﻠﻮ ﻗﺘﻠـﻪ‬
‫ﺇﻳﺎﻫﻢ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻨﱯ‪ ‬ﻋﻨﺪﻩ ﲜﻤﻴﻊ)‪/٣] (١‬ﺏ[‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﱂ ﻳﺜﺒﺖ ﰲ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺇﻥ ﺃﺷﺎﺭ ﺍﻟـﻨﱯ ‪ ‬ﺇﱃ ﺑﻌـﺾ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﺍﻟﺮﺍﻓﻀﺔ ﺫﻟﻚ ﺑﻼ ﺑﺮﻫﺎﻥ)‪ (٢‬ﺑﺎﻃﻞ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺑﺮﺃﻱ ﺣﺎﺻﻞ ﻣﻦ ﺍﺟﺘﻬﺎﺩ ﻣﻌﺘﱪ ﺷﺮﻋﺎﹰ– ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ– ﻓﻌﻠـﻰ‬
‫ﻭﻓﻖ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﻣﺄﺯﻭﺭﺍﹰ‪ ،‬ﺑـﻞ ﻳﻜـﻮﻥ‬
‫ﻣﺄﺟﻮﺭﺍﹰ‪ ،‬ﻭﻋﻠﻰ ﻃﺒﻖ ﻣﺬﻫﺐ ﺍﻟﺮﺍﻓﻀﺔ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺁﲦﺎﹰ ﻣﺬﻣﻮﻣﺎﹰ‬
‫ﰲ ﺭﺃﻳﻪ ﻭﺳﻌﻴﻪ ﻻﺭﺗﻜﺎﺑﻪ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﺄﻑ‪ ‬ﳌﺬﻫﺐ ﻗﻮﻡ ﻳﻠﺰﻡ ﻣﻨﻪ ﺗـﺄﺛﻴﻢ ﺇﻣـﺎﻣﻬﻢ ﺍﳌﻌﺼـﻮﻡ ﰲ‬
‫ﺯﻋﻤﻬﻢ !‪.‬‬
‫ﻓﻤﺎ ﺃﺣﺴﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ!‪ ،‬ﻭﻣـﺎ ﺃﻗـﺒﺢ ﻣـﺬﻫﺐ‬
‫ﺍﻟﺮﺍﻓﻀﺔ!!‪.‬‬

‫‪ ( ١‬ﻛﺮﺭ ﺍﻟﻨﺎﺳﺦ ﻛﻠﻤﺔ )ﲜﻤﻴﻊ( ﺑﻜﺘﺎﺑﺘﻬﺎ ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺼـﻔﺤﺔ‪ ،‬ﻭﰲ ﺑﺪﺍﻳـﺔ‬
‫ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ !‪.‬‬
‫‪ ( ٢‬ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ )ﺑﻞ ﺍﺑﺮﻫﺎﻥ(!‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﻌﺎﺷﺮ‬
‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻨﻜﺮ ﻋﺼﻤﺔ اﻷﺋﻤﺔ اﻻﺛﻨﻲ ﻋﺸﺮ ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ‪:‬‬
‫))ﻭﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ﻷﺭﺑﻌﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﻷﻧﻪ ﺃﺣﻘﻬﺎ ﻭﺃﺻﺪﻗﻬﺎ‪.‬‬
‫ﻭﻷ‪‬ﻢ ﺑﺎﻳﻨﻮﺍ ﲨﻴﻊ ﺍﻟﻔﺮﻕ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ‪.‬‬
‫ﻭﻷ‪‬ﻢ ﺟﺎﺯﻣﻮﻥ ﺑﺎﻟﻨﺠﺎﺓ ﻷﻧﻔﺴﻬﻢ‪.‬‬
‫ﻭﻷ‪‬ﻢ ﺃﺧﺬﻭﺍ ﺩﻳﻨﻬﻢ ﻋﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻌﺼﻮﻣﲔ((‪ ،‬ﺍﻧﺘﻬﻰ)‪.(١‬‬
‫ﻭﺍﳌﻌﺼﻮﻣﻮﻥ ﻋﻨﺪﻫﻢ ﻣﻨﺤﺼﺮﻭﻥ ﰲ ﺍﺛﲏ ﻋﺸﺮ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ‬
‫ﻳﻘﻠﺪﻭﻥ ﰲ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻣﻦ ﻟﻴﺲ ]ﻣـﻦ ﺍﳌﻌﺼـﻮﻣﲔ‪ ،‬ﻭﻻ‬
‫ﺃﻭﻟﺌﻚ ﺃﺧﺬﻭﺍ[)‪ (٢‬ﻣﻦ ﺍﳌﻌﺼﻮﻣﲔ ﺑﺎﻃﻠﻬﻢ)‪ ،(٣‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﻧﺴﺒﺔ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺇﱃ ﻏﲑ ﺍﳌﻌﺼـﻮﻡ‪،‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٩٧/٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺼﺮ ﺍﳌﺆﻟـﻒ ﻛـﻼﻡ ﺍﻟﺮﺍﻓﻀـﻲ‬

‫ﻭﺗﺼﺮﻑ ﻓﻴﻪ‪.‬‬
‫‪ ( ٢‬ﻫﻜﺬﺍ ﻗﺮﺃﺕ ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻣﻠﺤﻘﺔ ﺑﺎﳍﺎﻣﺶ ﲜﺮ ﺧﻂ‪ ،‬ﻭﻏـﲑ‬
‫ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺼﻮﺭﺓ‪.‬‬
‫‪ ( ٣‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺑﺎﻃﻠﺔ(‪ ،‬ﻭﻟﻌﻞ ﺍﻷﻭﱃ ﻣﺎ ﺃﺛﺒﺘﻪ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٧٨‬‬

‫ﻓﺎﻧﻈﺮ ﰲ ﻛﺘﺒﻬﻢ ﻛﻲ ﺗﻌﻠﻢ ﺻﺪﻕ ﻣﺎ ﻗﻠﻨﺎ‪.‬‬

‫ﻭﺭﺩ‪ ‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﻭﻣﺎ ﻳﺸﺒﻬﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ)‪ (١‬ﻣﻌﺼﻮﻣﲔ ﺑﺎﻻﺗﻔﺎﻕ ﻭﻻ ﻣﻘﻄﻮﻋـﺎﹰ ﳍـﻢ‬
‫ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﺮﺍﻓﻀﺔ ﻻ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺃﺋﻤﺔ ﻻ ﻳﻘﻄﻌﻮﻥ ﺑﻨﺠﺎ‪‬ﻢ ﻭﻻ‬
‫ﺳﻌﺎﺩ‪‬ﻢ ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﻗﺎﻃﻌﲔ ﻻ ﺑﻨﺠﺎ‪‬ﻢ ﻭﻻ ﺑﻨﺠﺎﺓ ﺃﺋﻤﺘﻬﻢ)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻓﺎﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻧﻜﺮ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ)‪ (٣‬ﻋﺸـﺮ‪ ،‬ﻭﻛـﺬﺍ‬
‫ﺃﻧﻜﺮ ﻛﻮ‪‬ﻢ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻘﻄﻮﻋﺎﹰ ﳍﻢ ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻥ ﻓﻴﻬﻢ ﻋﻠﻴﺎﹰ‬
‫ﻭﺍﳊﺴﲔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻓﻬﺬﺍ ﻗﻮﻝ ﻗﺒﻴﺢ ﻭﻛﻼﻡ ﻭﺍﻗـﻊ ﰲ‬
‫ﻏﺎﻳﺔ ﺍﻟﻘﺒﺢ ﻭﺍﻟﺸﻨﺎﻋﺔ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺯﻋﻢ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻫﻬﻨﺎ ﻣﻦ ﻟﻴﺲ‬
‫ﲟﻌﺼﻮﻡ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻫﻢ ﳑﻦ ﻳﻘﻠﺪﻭ‪‬ﻢ ﰲ ﺩﻳﻨﻬﻢ‪.‬‬
‫ﻓﺎﻓﻬﻢ ﺇﻥ ﻛﻨﺖ ﺫﺍ ﻓﻬﻢ ‪.‬‬

‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪" :‬ﻟﻴﺲ" ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﺍﳌﺜﱭ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬

‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٨٩/٣‬‬
‫‪ ( ٣‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﺛﲏ( ﻧﻜﺮﺓ‪ ،‬ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺤﺎدي ﻋﺸﺮ‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ اﻟﻔﻘﻬﺎء اﻷرﺑﻌﺔ وﻏﲑﻫﻢ ﻋﻠﻰ اﻟﻌﺴﻜﺮﻳ‪‬ﲔ !‬

‫واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﰲ ﻭﺳﻂ ﻛﻼﻡ –‪:‬‬

‫ﻣﺜﻞ ﻣﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ]‪/٤‬ﺃ[‬
‫ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺃﰊ ﻋﺒﻴﺪ ﺃﻋﻠﻢ ﻭﺃﻓﻘـﻪ‬
‫ﻣﻦ ﺍﻟﻌﺴﻜﺮﻳ‪‬ﲔﹺ)‪ (١‬ﻭﺃﻣﺜﺎﳍﻤﺎ)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﺃﻓﺎﺩ ﻛﻼﻣﻪ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﻣﻨﻬﻤﺎ ﻭﻣﻦ ﺃﻣﺜﺎﳍﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﻏـﲑ‬

‫‪ ( ١‬ﺍﻟﻌﺴﻜﺮﻳـﺎﻥ‪ ،‬ﳘﺎ ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﻟـﻬﺎﺩﻱ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺍﺩ )‪-٢١٤‬‬

‫‪٢٥٤‬ﻫـ( ﻭﺍﺑﻨﻪ ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺍﳋﺎﻟﺺ )‪٢٦٠-٢٣٢‬ﻫـ(‪ ،‬ﻭﻋﺮﻓـﺎ‬
‫ﺑﺎﻟﻌﺴﻜﺮﻳﲔ ﻧﺴﺒﺔﹰ ﺇﱃ ﻣﻮﺿﻊ ﲟﺪﻳﻨﺔ )ﺳﺎﻣﺮﺍﺀ( ﻳﻌﺮﻑ ﺑﺎﻟﻌﺴـﻜﺮ‪ ،‬ﺗﺮﲨـﺔ‬
‫ﺍﻷﻭﻝ ﰲ ‪ :‬ﺍﻟﺸﺬﺭﺍﺕ ‪ ،١٢٨/٢‬ﺍﻷﻋﻼﻡ ‪ ،١٤٠/٥‬ﻭﺗﺮﲨـﺔ ﺍﻟﺜـﺎﱐ ﰲ ‪:‬‬
‫ﺍﻟﺸﺬﺭﺍﺕ ‪ ،١٤١/٢‬ﺍﻷﻋﻼﻡ ‪.٢١٥/٢‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٤٠٢/٣‬ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ‪ ٤٧٢-٤٧٠/٢‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺃﲰﺎﺀ ﻛﺜﲑ ﻣﻦ ﺃﻋﻼﻡ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺋﻤﺘﻬﻢ – ﻣﺎ ﻋﺪﺍ ﺃﰊ ﻋﺒﻴـﺪ ‪،-‬‬
‫ﻭﺍﳌﺆﻟﻒ ﺍﺧﺘﺼﺮ ﰲ ﺍﻻﲰﺎﺀ‪ ،‬ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﳌﻨﻬﺎﺝ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨٠‬‬

‫ﺻﺤﻴﺢ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﻣﺎ ﺍﺩ‪‬ﻋﻰ ﺃﻓﻀﻠﻴﺘﻬﻢ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ؛‬
‫ﻭﺇﳕﺎ ﺍﺩﻋﻰ ﺃﻋﻠﻤﻴﺘﻬﻢ ﻭﺃﻓﻘﻬﻴﺘﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺷﻚ ﻓﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﺍﶈﻘﻘﲔ ﺍﳌﻨﺼﻔﲔ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻓﻀﻠﻴﺘﻬﻢ ﻋﻠﻴﻬﻢ ﻋﻨـﺪ ﺍﷲ‪،‬‬
‫ﻷﻧﻪ ﻏﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺃﻭ ﻣﻦ ﺃﻋﻠﻤﻪ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ ﻋﺸﺮ‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺎﺋﻞ ﺑﻨﺒﻮة ﻳﺰﻳﺪ وﻛﻔﺮ اﻟﺤﺴﲔ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﰲ ﺷﻴﺦ ﻣﺎﺕ ﳐﻄﺌﲔ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ‪،‬‬
‫ﻓﺨﻄﺄ ﺍﻟﺸﻴﻌﺔ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ ﺃﻋﻈﻢ ﻭﺃﻋﻈﻢ‪ .. .. ،‬ﻭﺣﻴﻨﺌـﺬ‬
‫ﻓﻴﻜﻮﻥ ﻃﺮﻳﻖ ﻣﻦ ﻳﻌﺘﻘﺪ ﺃﻥ ﻳﺰﻳﺪ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ﻣـﻦ ﺍﻷﻧﺒﻴـﺎﺀ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ‪ ،‬ﻭﺃﻥ ﺍﳋﻤﺮ ﺣﻼﻝ ﻷﻧﻪ ﺷﺮ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻳﺰﻳﺪ ﻛـﺎﻥ‬
‫ﻣﻨﻬﻢ ]ﻃﺮﻳﻘﺎﹰ[ ﺻﻮﺍﺑﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺰﻳﺪ ﻧﺒﻴﺎﹰ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺧﺮﺝ ﻋﻠـﻰ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧﱯ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﻛﻔﺮ ﺍﳊﺴﲔ ‪.(١) ..‬‬

‫)‪(٢‬‬
‫]ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻗﺎﺋﻞ ﺑﻨﺒﻮﺓ ﻳﺰﻳﺪ ﻭﻛﻔﺮ ﺍﳊﺴـﲔ[‬
‫ﻣﻌﺎﺫ ﺍﷲ ﻣﻦ ﺫﻟﻚ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻣﻦ ﻛﺎﻥ ﻣﺘﻌﺠﺒﺎﹰ ﻓﻠﻴﺘﻌﺠﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳌﻌﻜﻮﺱ!‪.‬‬
‫ﻷﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻞﱡ ﻣﻦ ﺍﺩ‪‬ﻋﻰ ﺛﺒﻮﺕ ﺷﻲﺀٍ‬
‫ﺃﻭ ﻧﻔﻴ‪‬ﻪ ﺻﺎﺩﻗﺎﹰ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻟﻠﺰﻡ ﻣﻨﻪ‪ :‬ﺃﻥ ﻣﻦ ﻳﻌﺘﻘﺪ ﻧﺒﻮﺓ ﻳﺰﻳﺪ ﻳﻜﻮﻥ‬
‫ﺻﺎﺩﻗﺎﹰ‪ ،‬ﻭﻟﺰﻭﻡ ﺻﺪﻗﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻳﺰﻳﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻧﺒﻴﺎﹰ؛ ﻭﻳﻠﺰﻡ‬
‫ﻣﻨﻪ‪ :‬ﺃﻥ ﻣﻦ ﺧﺮﺝ ﻋﻠﻴﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ؛ ﻭﻳﻠﺰﻡ ﻣﻨﻪ‪ :‬ﺃﻥ ﺍﳊﺴﲔ ﻛـﺎﻥ‬
‫ﻛﺎﻓﺮﺍﹰ؛ ﻷﻧﻪ ﺧﺮﺝ ﻋﻠﻰ ﻳﺰﻳﺪ‪.‬‬
‫ﻭﻛﻮﻥ ﺍﳊﺴﲔ ﻛﺎﻓﺮﺍﹰ‪ :‬ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻻﺯﻣﻪ‪ :‬ﺃﻥ ﻳﺰﻳﺪ ﻟﻴﺲ‬
‫ﺑﻨﱯ‪ ،‬ﻭﻻﺯﻣﻪ‪ :‬ﺃﻥ ﻣﻌﺘﻘﺪ ﻧﺒﻮﺗﻪ ﻟﻴﺲ ﺑﺼﺎﺩﻕ‪ ،‬ﺑﻞ ﻛﺎﻓﺮ ﻣﺮﺗﺪ‪.‬‬
‫ﻓﻌﻠﻢ‪ :‬ﺃﻥ ﻣﻦ ﻗﻄﻊ ﺑﻨﺠﺎﺓ ﺃﺣﺪ ﺑﻐﲑ ﺑﺮﻫﺎﻥ‪ ‬ﻗﻄﻌﻲ‪ ‬ﳐﻄـﺊﹲ‬
‫ﻗﻄﻌﺎﹰ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻷﺣﺪ ﻧﺎﺟﻴﺎﹰ ﺃﻭ ﻻ‪.‬‬
‫ﻓﺎﻟﺸﻴﻌﺔ ﻭﻏﻼﺓ ﺍﳌﺘﺼﻮﻓﺔ ﳐﻄﺌﻮﻥ ﰲ ﻗﻄﻌﻬﻢ ﺑﺎﻟﻨﺠﺎﺓ‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻙ ﻋﻘﻞ ﻓﺎﻓﻬﻢ ﻫﻜﺬﺍ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﻀﻴﻊ ﻋﻤـﺮﻙ‬
‫ﰲ ﺍﻷﺑﺎﻃﻴﻞ‪.‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٩١/٣‬‬

‫‪ ( ٢‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺍﺳﺘﺪﺭﻛﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳍﺎﻣﺶ‪ ،‬ﻭﻛﺘﺐ ﻛﻠﻤﺔ ﺑﻌﺪ )ﻳﺰﻳﺪ(‬
‫ﰒ ﺷﻄﺒﻬﺎ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨٢‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ ﻋﺸﺮ‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﺧﺎﻟﻒ ﻣﺮاد اﷲ ﻣﻦ آﻳﺔ اﻟﺘﻄﻬﲑ… واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﺍﺳـﺘﺪﻝ ﺍﻟﺮﺍﻓﻀﻲ ﻋﻠﻰ ﻋﺼﻤـﺔ ﺍﻹﻣﺎﻡ)‪ (١‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬

‫‪‬‬
‫‪) ‬ﺍﻷﺣﺰﺍﺏ‪.(٣٣:‬‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ]ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﺪﻋﻰ‪ ،‬ﺇﺫ‬
‫ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺧﺒﺎﺭ[)‪ (٢‬ﺑﻄﻬﺎﺭ‪‬ﻢ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬‬
‫‪) ‬ﺍﳌﺎﺋﺪﺓ‪ ،(٦:‬ﻭﻳﺆﻳﺪ ﺫﻟـﻚ ﻗﻮﻟـﻪ ‪ ‬ﰲ ﺣـﺪﻳﺚ‬
‫ﺍﻟﻜﺴﺎﺀ‪)) :‬ﺍﻟﻠﻬﻢ ﻫﺆﻻﺀ ﺃﻫﻞ ﺑﻴﱵ ﻓﺄﺫﻫﺐ ﻋﻨﻬﻢ ﺍﻟـﺮﺟﺲ ]‪/٤‬ﺏ[‬
‫ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﲑﺍﹰ(( )‪.(٣‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﻛﻼﻣﻪ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ،٥/٤‬ﻭﻛﺬﺍ ﰲ ‪.٦/٥‬‬

‫‪ ( ٢‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺍﺳﺘﺪﺭﺍﻙ ﻣﻦ ﻣﺼﺤﺢ ﺍﻟﻨﺴﺨﺔ ﻋﻠﻰ ﻫﺎﻣﺸﻬﺎ ﲞﻂ ﻣﻐﺎﻳﺮ‪.‬‬
‫‪ ( ٣‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٢٢/٤‬ﻭﻓﻴﻪ ﲣـﺮﻳﺞ ﺍﳊـﺪﻳﺚ ﻋـﻦ ﻋﺎﺋﺸـﺔ ﰲ ﻣﺴـﻠﻢ‬
‫‪١٨٨٣/٤‬ﻭﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﰲ ﺍﻟﺘﺮﻣـﺬﻱ ‪ ،٣٠/٥‬ﻭﺍﳌﺴـﻨﺪ‬
‫‪ ،٣٠٤ ،٢٩٨ ،٢٩٢/٦‬ﻭﺍﻗﺮﺃ ﺍﳌﻨﻬﺎﺝ ‪.١٣/٥‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬

‫ﻭﻛﻘﻮﻟﻪ ﺗﻌــﺎﱃ‪ :‬‬
‫‪ ‬ﺍﻟﺒﻘﺮﺓ‪ ،(١) (١٨٥:‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬‬
‫‪ ‬ﺍﻟﻨﺴﺎﺀ‪ ،(٢٧:‬ﻭﺍﳌﺮﺍﺩ ﻣـﻦ ﺍﻹﺭﺍﺩﺓ ﰲ ﻫـﺬﻩ‬
‫]ﺍﻵﻳﺎﺕ[)‪ :(٢‬ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ‪ ،‬ﻻ ﺍﳌﺸﻴﺔ ﺍﻟـﱵ ﻻ ﳜﺘﻠـﻒ ﻋﻨـﻬﺎ‬
‫ﺍﳌﺮﺍﺩ)‪.(٣‬‬
‫ﻭﻫﺬﺍ ﻣﻀﻤﻮﻥ ﻛﻼﻣﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ﻫﺬﺍ ﺍﶈﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻗﻮﻝ ﺷﻨﻴﻊ‪ ،‬ﳐﺎﻟﻒ ﳌﺮﺍﺩﻩ ﺗﻌﺎﱃ ﻣﻨﻬﺎ‪ ،‬ﺇﺫ ﻣﺮﺍﺩﻩ ﺗﻌﺎﱃ‬
‫ﻣﻨﻬﺎ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﺑﻄﻬﺎﺭ‪‬ﻢ‪.‬‬
‫ﻭﻫﺬﺍ)‪ (٤‬ﺃﻓﺮﻁ‪ ،‬ﻓﺠﻌﻞ ﺍﳌﺮﺍﺩ ﺧﻼﻑ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻓﻌﻠﻢ‪ :‬ﺃﻧﻪ ﺧﺎﺭﺟﻲ)‪ ،(٥‬ﻋﺪﻭ‪ ‬ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻠﻌﻮﻥ ﺷﻘﻲ((!‪.‬‬

‫ﱂ ﺃﺟﺪ ﺍﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﰲ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫‪(١‬‬
‫ﺍﺟﺘﻬﺎﺩ ﻣﲏ ﲟﻨﺎﺳﺒﺔ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﳌﺼﻮﺭﺓ‪.‬‬ ‫‪(٢‬‬
‫ﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ٢١/٤‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪(٣‬‬
‫ﻳﻘﺼﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬ ‫‪(٤‬‬
‫ﺍﳋﻮﺍﺭﺝ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺧﻠﻌﻮﺍ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ﺍﳊﻖ‪ ،‬ﻭﺃﻋﻠﻨﻮﺍ ﻋﺼﻴﺎﻧﻪ‪ ،‬ﻭﺃﻟﺒـﻮﺍ‬ ‫‪(٥‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺴﻤﻮ‪‬ﻢ )ﺑﻐﺎﺓ(‪ ،‬ﻭﻣﻨﻬﻢ ‪:‬‬
‫ﺍﳊﺮﻭﺭﻳﺔ ﻭﺍﻟﻨﻮﺍﺻﺐ‪ ،‬ﻭﻳﻔﺘﺮﻗﻮﻥ ﺇﱃ ﻋﺸﺮﻳﻦ ﻓﺮﻗﺔ‪ ،‬ﻭﳚﻤﻌﻬـﻢ ‪ :‬ﺇﻛﻔـﺎﺭ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨٤‬‬

‫ﻗﻠﺖ‪:‬‬
‫))ﺍﻹﺭﺍﺩﺓ(( ﺟﺎﺀﺕ ﳌﻌﻨﻴﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺍﳌﺸﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺮﺿﻰ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳌـﺘﻌﲔ ﰲ‬
‫‪ ‬ﺃﻱ ﳛـﺐ‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ :‬‬
‫ﺗﻮﺑﺘﻜﻢ ﻭﻳﺮﺿﻰ ‪‬ﺎ ﻋﻨﻜﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻳﻮﺟﺪﻩ ﳊﻜﻤﺔ‪‬‬
‫ﻳﻌﻠﻤ‪‬ﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﱂ ﻳﺘﻮﺑﻮﺍ‪.‬‬
‫ﻓﺈﻥ ﺃﺭﻳﺪ ﻣﻦ ﺁﻳﺔ ﺍﻟﺘﻄﻬﲑ‪ :‬ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﷲ ﺃﺭﺍﺩ ﻃﻬﺎﺭ‪‬ﻢ ﻓﻌﺼﻤﻬﻢ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺟﺲ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺴـﺎﺀ‬
‫–ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺬﻛﲑ ﰲ ﺍﻟﻀﻤﲑ ﻭﺍﳊﺪﻳﺚ – ﻭﺃﺯﻭﺍﺟـﻪ ‪– ‬‬
‫ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻣﺎ ﺗﻘﺪﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺗﺄﺧﺮ ﻋﻨﻬﺎ–‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ‬
‫ﻫﺬﺍ ﺃﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ؛ ﻭﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ؛ ]ﺇﺫ[)‪ (١‬ﺃﻫـﻞ‬

‫ﻋﻠﻲ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﳉـﺎﺋﺮ‪.‬‬

‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ ،‬ﺹ‪ ٧٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ‪١٥٦/١‬‬
‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ ( ١‬ﻣﻠﺤﻘﺔ ﻣﺼﻐﺮﺓ ﺑﲔ ﺍﻟﺴﻄﺮﻳﻦ ﻓﻮﻕ "ﺃﻫﻞ"‪ ،‬ﻭﻏﲑ ﻭﺍﺿﺤﺔ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﺴﻨﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺼﻤﺔ ﺃﺣﺪ ﻏﲑ ﻧﱯ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀـﺔ ﻻ ﻳﻘﻮﻟـﻮﻥ‬

‫ﺑﻌﺼﻤﺔ ﺃﺯﻭﺍﺟﻪ ‪. ‬‬
‫ﻭﺇﻥ ﺃﺭﻳﺪ – ﻋﻠﻰ ﺑﻌﺪ ﻣﻨﻬﻢ – ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻓﻘﻂ‪ ،‬ﻓﺄﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺼﻤﺔ ﻫﺆﻻﺀ‪.‬‬
‫ﻓﻌﻠﻢ ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﳛﻤﻠﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠـﻰ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﺪﻻﺋﻞ ﻇﻬﺮﺕ ﳍﻢ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻗﻮﻟﻪ‪) :‬ﺃﺫﻫﺐ ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﲑﺍﹰ(‪.‬‬
‫ﻓﺈ‪‬ﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﻃﺎﻫﺮﻳﻦ ﰲ ﲨﻴـﻊ ﺃﻭﻗﺎﺗـﻬﻢ ﲞﻠﻖﹺ ﺍﷲِ‬
‫ﺍﻟﺮﲪﺔﹶ )‪ (١‬ﻓﻴﻬﻢ ﱂ ﻳﻜﻦ ﳍﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻓﺎﺋﺪﺓ)‪.(٢‬‬
‫)‪(٣‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻃﻬﺎﺭ‪‬ﻢ ﻋﻦ ﺃﺭﺟﺎﺱ ﺫﻧﻮ‪‬ﻢ‬
‫ﺑﻌﺪ ﺻﺪﻭﺭﻫﺎ ﻣﻨﻬﻢ‪.‬‬

‫‪ ( ١‬ﺍﺟﺘﻬﺎﺩ ﻣﲏ ﻟﺘﺼﺤﻴﺢ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ ‪) :‬ﲞﻠﻖﹺ ﺍﻟﺮﲪﺔﹶ ﺍﷲِ ﻓﻴﻬﻢ( ﻫﻜﺬﺍ‬
‫ﻣﺸﻜﹼﻠﺔﹰ ؛ ﻭﱂ ﺃﻓﻬﻤﻬﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫‪ ( ٢‬ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻘﻮﻟﻪ ‪" :‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻵﻳﺔ ﱂ ﲣـﱪ‬
‫ﺑﻮﻗﻮﻉ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﻭﻗﻊ ﻟﻜﺎﻥ ﻳﺜﲏ ﻋﻠﻰ ﺍﷲ ﺑﻮﻗﻮﻋﻪ ﻭﻳﺸـﻜﺮﻩ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺪﻋﺎﺀ ﺑﻪ" ﺍﳌﻨﻬﺎﺝ ‪.٢٣-٢٢/٤‬‬
‫‪ ( ٣‬ﻛﻠﻤﺔ )ﺫﻧﻮ‪‬ﻢ( ﻛﺘﺒﻬﺎ ﺍﻟﻨﺎﺳﺦ ﺑﲔ )ﺃﺭﺟﺎﺱ ﺑﻌﺪ( ﻓﻮﻗﻬﻤﺎ ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨٦‬‬

‫ﻓﻌﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪:‬‬

‫ﻳﻜﻮﻥ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻭﺍﻷﺯﻭﺍﺝ ﻣﻐﻔﻮﺭﻳﻦ ﻏﲑ‬
‫ﻣﺄﺧﻮﺫﻳﻦ ﺑﺸﻲﺀ ]‪/٥‬ﺃ[ ﻣﻦ ﺫﻧﻮ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺟﻮ ﻣﻦ ﻓﻀﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﻳﻜﻮﻥ)‪ (١‬ﺃﻫﻞ ﺍﻟﻜﺴﺎﺀ ﻏﲑ ﻣﺆﺍﺧﺬﻳﻦ ﺑﺬﻧﻮ‪‬ﻢ–ﺇﻥ ﻛﺎﻧﺖ–‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻹﻣﺎﻡ –‬
‫ﻛﻤﺎ ﺯﻋﻤﻮﺍ–‪.‬‬
‫ﻭﺇﻥ ﺃﺭﻳﺪ ﻣﻨﻬﺎ ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ‪:‬‬
‫ﻓﺎﳌﻌﲎ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﻴـﺖ ﺇﻥ ﺍﷲ ﺃﺣـﺐ ﺗﻄﻬﲑﻛـﻢ ﻣـﻦ‬
‫ﺍﻷﺭﺟﺎﺱ‪ ،‬ﻓﻠﺬﺍ ﻛﻠﻔﻜﻢ ﺑﻔﻌﻞ ﺍﳌﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻨﻬﻴﺎﺕ‪ ،‬ﻭﺃﻛـﺪ‬
‫ﻋﻠﻴﻜﻢ ﰲ ﺫﻟﻚ ﻣﺎ ﱂ ﻳﺆﻛﺪ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻛﻢ ﻟﺘﻄﻬﺮﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ‬
‫ﺍﻟﺘﻠﻄﺦ ﺑﺄﺭﺟﺎﺱ ﺍﻷﻭﺯﺍﺭ ﻭﳒﺎﺳﺔ ﺍﻷﻗﺬﺍﺭ‪ ،‬ﻭﺃﻧﺘﻢ ﺃﺣـﻖ ﺑـﺬﺍﻛﻢ‬
‫ﻟﻜﻮﻧﻜﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺎﳌﺘﻌﲔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻷ‪‬ـﻢ ﻻ ﻳﻘﻮﻟـﻮﻥ‬
‫ﺑﻌﺼﻤﺔ ﺃﺣﺪ ﺳﻮﻯ ﺍﻷﻧﺒﻴﺎﺀ– ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ –‪ ،‬ﻭﻻ ﻳﻘﻄﻌﻮﻥ ﺑﻨﺠﺎﺓ‬

‫‪ ( ١‬ﺯﺍﺩ ﺍﻟﻨﺎﺳﺦ ﻛﻠﻤﺔ )ﻋﻠﻰ( ﺑﻌﺪ )ﻳﻜﻮﻥ(! ﻭﻻ ﻭﺟﻪ ﳍﺎ‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺃﺣﺪ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ– ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ– ﺇﻻ ﻣﻦ ﺛﺒﺖ ﳒﺎﺗـﻪ ﺑـﺪﻟﻴﻞ‬

‫ﻗﻄﻌﻲ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺘ‪‬ﻬﻢ – ﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﺓ – ﻳﻘﻄﻌﻮﻥ ﻷﺣﺪ ﻣـﻦ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻟﻨﺠﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺢ ﺃﻥ ﻓﺎﻃﻤﺔ ﻭﻭﻟﺪﻳﻬﺎ ﻣﻦ ﺳﺎﺩﺍﺕ‬
‫ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻇﲏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺆﻣﻦ ﻳﻘﻄﻊ ﳍﻢ ‪‬ﺎ‬
‫ﻟﻜﺜﺮﺓ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺩﻻﺋﻠﻬﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻵﻳـﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻹﻣـﺎﻡ‬
‫– ﻛﻤﺎ ﺯﻋﻤﻮﺍ–‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﳛﻤﻞ‬
‫ﺍﻵﻳﺔﹶ ﻋﻠﻰ ﻣﻌﲎ ﳏﺘﻤﻞ ﻣﻮﺍﻓﻖ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺫﻟـﻚ‬
‫ﺗﻨﻘﻴﺺ ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﺃﻧﻪ ﺧﺎﺭﺟﻲ ‪ ..‬ﻋﺪﻭ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ‪ ..‬ﻣﻠﻌﻮﻥ‬
‫‪ ..‬ﺷﻘﻲ ؟؟؟‪.‬‬
‫ﻭﺇﻥ ﻛﻨﺖ‪ ‬ﻇﻠﻤﺘ‪‬ﻪ ‪‬ﺬﺍ ﻓﺴﻴﺄﺧﺬ ﺣﻘﻪ ﻣﻨﻚ‪ – ‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ‬
‫ﺗﻌﺎﱃ–‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٨٨‬‬

‫اﻻﻋﱰاض اﻟﺮاﺑﻊ ﻋﺸﺮ‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠﻰ أﻫﻞ اﻟﺒﻴﺖ ﻏﲑﻫﻢ ! واﻟﺮد ﻋﻴﻪ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺃﻓﺮﻁ ﺍﻟﺮﺍﻓﻀـﻲ ﰲ ﻣـﺪﺡ ﻋﻠـﻲ‬

‫ﺍﻟﺮﺿﺎ‪:(١) –‬‬
‫ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺯﻣﺎﻧﻪ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﺃﺯﻫﺪ‬
‫ﻣﻨﻪ ﻛﺎﻟﺸﺎﻓﻌﻲ ‪ .. ..‬ﻭﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ ‪.(٢)..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻠﻪ ﺷﻨﻴﻊ‪ ،‬ﻷﻧﻪ ﻓﹶﻀ‪‬ﻞﹶ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﻏﲑﻫﻢ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺇﻥ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺷﻨﺎﻋﺔ‪ ،‬ﻷﻥ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻀـﻞ‬
‫ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﺇﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻔﻀﻞ ﺍﻟـﺬﻱ ﳛﺼـﻞ‬
‫ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺃﻣﺜﺎﻟـﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻜﻞ ﺃﺣﺪ ﻣـﻦ ﺃﻫـﻞ‬

‫‪ ( ١‬ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ ‪ :‬ﻭﻛﺎﻥ ﻭﻟﺪﻩ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ﺃﺯﻫﺪ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻭﻛﺎﻥ ﺃﻋﻠﻤﻬﻢ ‪..‬‬
‫)ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.(٥٨/٤‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ،٦٠/٤‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﻣﻠﺨﺼﻪ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﺒﻴﺖ ﻫﺬﺍ ﺍﻟﻔﻀــﻞ‪ ،‬ﻭﺭﲟﺎ ]‪/٥‬ﺏ[ ﻳﻔﻮﻗــﻬﻢ ﻓﻴﻪ ﻏﲑﻫـﻢ‪،‬‬

‫‪) ‬ﺍﳊﺪﻳﺪ‪ ،٢١:‬ﺍﳉﻤﻌﺔ‪،(٤:‬‬ ‫ﻭ‪ :‬‬
‫‪) ‬ﺍﳊﺠـﺮﺍﺕ‪ ،(١٣:‬ﻓـﻼ‬ ‫ﻭ‪ :‬‬
‫ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻣﺜﺎﻟﻪ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﻣﻌـﺮﻭﻑ ﻭﺃﺷـﻜﺎﻟﻪ‬
‫ﺃﺯﻫﺪ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻣﻦ ﺍﻟﻜﹸﻤ‪‬ﻞﹺ – ‪ ،– ‬ﻭﺍﻹﻧﺼﺎﻑ ﺧـﲑ‬
‫ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻗﻠﹼﻤﺎ ﻳﻮﺟﺪ ﰲ ﺍﻟﻨﺎﺱ‪.‬‬
‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ ﻋﺸﺮ‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﺳﺎءة أدب ﻋﻠﻰ ﻋﻠﻲ‪ ! ‬واﻟﺮد ﻋﻴﻪ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺃﻧﻜﺮ ﺍﻟﺮﺍﻓﻀﻲ ﺣﻘﻴ‪‬ﺔ ﺧﻼﻓﺔ ﺍﻟﺜﻼﺛﺔ‬

‫ﻭﺃﺑﻄﻞ ﺃﺩﻟﺘﻬﺎ ﲜﻬﻠﻪ ﻭﺣﺼﺮ ﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻠﻲ‪ ‬ﰲ ﺯﻣﺎﻧﻪ –‪:‬‬
‫))ﻭﺃﻣﺎ ﻋﻠﻲ ‪ ‬ﻓﻠﻢ ﻳﺘﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻣﺒﺎﻳﻌﺘـﻪ‪ ،‬ﺑـﻞ‬
‫ﻭﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ ﺗﻠﻚ ﺍﳌﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻴﻒ ﻓﻴﻬﺎ ﻣﻜﻔﻮﻓﺎﹰ ﻋﻦ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻣﺴﻠﻮﻻﹰ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ(()‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ ﻣﻨﻪ ﻋﻠﻰ ﻋﻠﻲ‪.((..  ‬‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺇﺳﺎﺀﺓ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺫﻟﻚ‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪.١٦١/٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٩٠‬‬

‫ﺍﻟﺮﺍﻓﻀﻲ ﻻ ﺗﻨﻘﻴﺼﺎﹰ ﻟﻌﻠﻲ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻮﺍﻗﻊ ﳚﺐ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪.‬‬

‫اﻻﻋﱰاض اﻟﺴﺎدس ﻋﺸﺮ‬
‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄن ﻋﻤﺮ أﻗﻞّ ﺧﻄﺄً ﻣﻦ ﻋﻠﻲ‪ . . ‬ﻏﲑ ﺻﺤﻴﺢ واﻟﺮد ﻋﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺣﲔ ﺑﺎﻟﻎ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﻹﻧﻜـﺎﺭ ﻋﻠـﻰ‬

‫ﺃﻛﺜﺮ ﺭﺅﺳﺎﺀ ﺍﻷﺑﺮﺍﺭ–‪:‬‬
‫))ﻭﻋﻤﺮ ﺃﻗﻞ ﺧﻄﺄ ﻣﻦ ﻋﻠﻲ‪ – ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ –‪ ،‬ﻭﻗـﺪ‬
‫ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﺍﻟﱵ ﺿ‪‬ﻌ‪‬ﻒ‪ ‬ﻓﻴﻬﺎ ﻗﻮﻝ ﺃﺣـﺪﳘﺎ ﻓﻮ‪‬ﺟـﺪ‪‬‬
‫ﺍﻟﻀﻌﻒ ﰲ ﺃﻗﻮﺍﻝ ﻋﻠﻲ‪ ‬ﺃﻛﺜﺮ(()‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻛﻼﻡ ﻏﲑ ﺻﺤﻴﺢ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﻫﺬﺍ ﺑﺒﻌﻴﺪ ﻣﻦ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻗﺪ ﺷﺮﺏ ﻋﻤﺮ ﻓﻀﻞ ﻋﻠﻤـﻪ‬
‫‪ ،(٢) ‬ﻭﻋﺪ‪‬ﻩ ﰲ ﺍﶈﺪ‪‬ﺛﲔ)‪ ،(٣‬ﻭﺃﺧﱪ ﺃﻥ ﺍﳌﻠـﻚ ﻳـﺘﻜﻠﻢ ﻋﻠـﻰ‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪.١٨٣/٤‬‬
‫‪ ( ٢‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺪﻳﺚ ﺭﺅﻳﺎ ﺍﻟﺮﺳﻮﻝ ‪ ، ‬ﻭﻓﻴﻪ ‪" :‬ﺑﻴﻨﺎ ﺃﻧﺎ ﻧﺎﺋﻢ ﺷﺮﺑﺖ ﻳﻌـﲏ‬
‫ﺍﻟﻠﱭ ﺣﱴ ﺃﻧﻈﺮ ﺇﱃ ﺍﻟﺮﻱ ﳚﺮﻱ ﰲ ﻇﻔﺮﻱ ﺃﻭ ﰲ ﺃﻇﻔﺎﺭﻱ ﰒ ﻧﺎﻭﻟﺖ ﻋﻤﺮ‪،‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻤﺎ ﺃﻭﻟﺘﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ‪ :‬ﺍﻟﻌﻠﻢ"‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑـﺎﺏ‬
‫ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪.١٩٨/٤ ،‬‬
‫‪ ( ٣‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸـﺔ ﻭﺃﰊ ﻫﺮﻳـﺮﺓ )ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ( ‪" :‬ﻟﻘﺪ ﻛﺎﻥ ﻓﻴﻤﺎ ﻗﺒﻠﻜﻢ ﻣﻦ ﺍﻷﻣﻢ ﳏﺪ‪‬ﺛﻮﻥ‪ ،‬ﻓﺈﻥ ﻳﻜـﻦ ﰲ ﺃﻣـﱵ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻟﺴﺎﻧﻪ)‪ ،(١‬ﻭﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺪ ﻣﻮﺗﻪ‪ :‬ﺫﻫﺐ ﺗﺴـﻌﺔ‬
‫ﺃﻋﺸﺎﺭ ﺍﻟﻌﻠﻢ ﲟﻮﺗﻪ)‪ ،(٢‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ ﻳﺆﻳﺪ ﺻﺤﺔﹶ ﻣـﺎ‬
‫ﻗﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻲ‪  ‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻤـﺎﺀ‪ ،‬‬
‫‪) ‬ﻳﻮﺳﻒ‪.(٧٦:‬‬

‫اﻻﻋﱰاض اﻟﺴﺎﺑﻊ ﻋﺸﺮ‬

‫ﺣﻠﻒ ﻓﺎﻃﻤﺔ ﻋﻠﻰ ﻫﺠﺮان أﺑﻲ ﺑﻜﺮ ‪ . .‬أﻣﺮ ﺛﺎﺑﺖ ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻗﺎﻝ ﺍﻟﺮﺍﻓﻀﻲ – ﻃﻌﻨﺎﹰ ﰲ ﺍﻟﻮﺯﻳﺮﻳﻦ)‪:– (٣‬‬

‫ﺣﻠﻔﺖ ﻓﺎﻃﻤﺔ ﺃ‪‬ﺎ ﻻ ﺗﻜﻠﻢ ﺃﺑﺎ ﺑﻜﺮ ﻭﻻ ﺻﺎﺣﺒﻪ ﺣﱴ ﺗﻠﻘﻰ‬

‫ﺃﺣﺪ‪ ،‬ﻓﺈﻧﻪ ﻋﻤﺮ"‪ .‬ﻭﺍﶈﺪ‪‬ﺙ ‪ :‬ﺍﳌﻠﻬﻢ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﺗﺘﻜﻠﻢ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻟﺴﺎﻧﻪ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﻀﺮﺓ ‪ ،٢٨٧/٢‬ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﺹ ‪.١٣٢‬‬
‫‪ ( ١‬ﺍﻧﻈﺮ ‪ :‬ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ‪ ،٤٩‬ﺗـﺎﺭﻳﺦ ﺍﳋﻠﻔـﺎﺀ‬
‫ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﺹ ‪.١٢١‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﻀﺮﺓ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﻌﺸﺮﺓ ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ ‪.٣٢٢/٢‬‬
‫‪ ( ٣‬ﻳﻘﺼﺪ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ(‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٩٢‬‬

‫ﺃﺑﺎﻫﺎ ﻭﺗﺸﺘﻜﻲ ﺇﻟﻴﻪ)‪.(١‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﻠﻴﻖ ﺃﻥ ﻳﺬﻛﺮ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻜﻮﻯ ﺇﳕﺎ ﺗﻜـﻮﻥ‬
‫ﺇﱃ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺒﺪ ﺍﻟﺼـﺎﱀ‪ :‬‬
‫‪)‬ﻳﻮﺳﻒ‪ ،(٨٦:‬ﻭﰲ ﺩﻋﺎﺀ ﻣﻮﺳﻰ‪ ..)) :‬ﻭﺇﻟﻴﻚ ﺍﳌﺸﺘﻜﻰ‬
‫ﻭﺃﻧﺖ ﺍﳌﺴﺘﻌﺎﻥ ‪ ،(( ..‬ﻭﻗﺎﻝ ‪ ‬ﻻﺑﻦ ﻋﺒﺎﺱ‪ ..)) :‬ﻭﺇﺫﺍ ﺍﺳـﺘﻌﻨﺖ‬
‫ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪.(٢)((..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺛﺎﺑﺖ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﻧﻔﺲ ]‪/٦‬ﺃ[ ﺍﻷﻣﺮ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻣ‪‬ﻦ ﺃﻳﻦ ﻋﻠﻤﺖ‪ ‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ ﻫﺬﺍ ؟ ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻙ‪ ‬ﺑﺮﻫـﺎﻥ‬
‫ﻓﺄﻇﻬﺮﻩ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﻜﺬﺏ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﺬﺏ‪ ‬ﻇﺎﻫﺮ ﺍﻓﺘﺮﺍﺀ ﻣ‪‬ﻦ ﻳﻌﺎﺩﻳﻬﻤﺎ ﺗﺸﻨﻴﻌﺎﹰ ﻋﻠﻴﻬﻤـﺎ‪،‬‬
‫ﻭﳘﺎ ﺃﺑﻌﺪ ﻣﻦ ﺃﻥ ﻳﻈﻠﻤﺎ ﺑﻀﻌﺔ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻫﻲ ﺃﺟـﻞﱡ ﻣـﻦ ﺃﻥ‬

‫‪ ( ١‬ﻧﺺ ﻛﻼﻡ ﺍﻟﺮﺍﻓﻀﻲ ‪" :‬ﻭﺣﻠﻔﺖ ﺃﻥ ﻻ ﺗﻜﻠﻤﻪ ﻭﻻ ﺻﺎﺣﺒﻪ ﺣﱴ ﺗﻠﻘﻰ ﺃﺑﺎﻫﺎ‬

‫ﻭﺗﺸﻜﻮ ﺇﻟﻴﻪ" ﺍﳌﻨﻬﺎﺝ ‪.٢٢٧/٤‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٢٤٤/٤‬ﻭﻓﻴﻪ ﲣﺮﻳﺞ ﺍﻟﺮﻭﺍﻳﺘﲔ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺗﻌﺘﻘﺪ ﺫﻟﻚ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﳌـﺬﺍﻛﺮﺓ ﰲ ﺑـﺎﺏ‬

‫ﺍﻹﺭﺙ ﻓﻘﺪ ﺃﺧﱪﻫﺎ ﺍﻟﺼﺪﻳﻖ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻫﻲ ﺃﺟﻞﱡ ﻣﻦ ﺃﻥ ﺗﻜﺬﹼﺑـﻪ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺻﺢ ﻫﺠﺮﺍ‪‬ﺎ ﺇﻳﺎﻩ ﻣﺪﺓ ﺣﻴﺎ‪‬ﺎ ﻓﻠﻌﻞ ﺫﻟـﻚ ﻳﻜـﻮﻥ‬
‫ﻟﺴﺒﺐ ﺁﺧﺮ‪ ،‬ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﻳﻘﻊ ﺑﲔ ﺍﻷﺣﺒﺎﺏ ﻣﻦ ﺍﳍﺠﺮﺍﻥ ﻣﻦ ﻏـﲑ‬
‫ﻋﺪﺍﻭﺓ ﻭﻻ ﺗﻨﻘﻴﺺ‪.‬‬
‫ﻣﺎﺫﺍ ﺗﺸﺘﻜﻲ ﺇﻟﻴﻪ؟ ﻫﻞ ﻇﻠﻤﺎﻫﺎ ﺣﱴ ﺗﺸﻜﻮﳘﺎ ﻟﺪﻳﻪ؟‬
‫ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ!‪.‬‬
‫ﻭﺍﻟﺮﺍﻓﻀﺔ ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ ﻭﺃﺟﻬﻠﻬﻢ ﻭﺃﺷﺪﻫﻢ ﲪﺎﻗﺔﹰ–ﺣﺴﺒﻬﻢ ﺍﷲ–‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻣﻦ ﻋﺸﺮ‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮى أن اﻟﺸﻜﻮى إﻟﻰ اﻟﺮﺳﻮل‪ ‬ﻻ ﺗﺼﺢ‬
‫وﻻ ﻳﺠﻮز اﻟﺘﻮﺳﻞ ﺑﻪ … واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻭﺃﻓﺎﺩ ﻛﻼﻣﻪ ﺃﻥ ﺍﻟﺸﻜﻮﻯ ﻻ ﺗﺼﺢ ﺇﻟﻴﻪ ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺼﺢ‬
‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﻓﻬﺬﺍ ﻛﻼﻡ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ﻻ‬
‫ﺷﻚ ﰲ ﻗﺒﺤﻪ ﻭﺷﻨﺎﻋﺘﻪ ‪.((..‬‬
‫ﻗﻠﺖ‪ :‬ﻫﻮ ﻣﺎ ﺻﺮﺡ ﺑﺎﳊﺮﻣﺔ‪ ،‬ﺑﻞ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐـﻲ‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٩٤‬‬

‫ﺍﻟﺸﻜﻮﻯ ﺇﻻ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻻ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻓﺎﻃﻤﺔ –ﺭﺿـﻲ ﺍﷲ‬

‫ﻋﻨﻬﺎ– ﻣﻦ ﻛﹸﻤ‪‬ﻞﹺ ﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﺑﺎﻟﺮﲪﺎﻥ‪ ،‬ﻭﻟﻮ ﻓﺮﺽ ﻛﻮ‪‬ﺎ ﻣﻈﻠﻮﻣﺔﹰ‬
‫ﻣﻨﻬﻤﺎ ﳌﺎ ﺑ‪‬ﺜﹼﺖ ﺷﻜﻮﺍﻫﺎ ﺇﻻ ﺇﱃ ﻣﻮﻻﻫﺎ‪ ،‬ﻭﱂ ﺗﺴـﺘﻌﻦ ﺇﻻ ﺑﺮ‪‬ﺑ‪‬ﻬـﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﻜﻤﺎﳍﺎ ﻭﻋﻠﻮ ﻋﺮﻓﺎ‪‬ﺎ‪.‬‬
‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﺮﻣﺔ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳـﻞ ﺑـﻪ ‪‬‬
‫ﻭﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻓﻠﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ)‪ ،(١‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺼﻴﺒﺎﹰ ﻓﻬﻮ‬
‫ﻣﺄﺟﻮﺭ ﻣﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳐﻄﺌﺎﹰ ﻓﻬﻮ ﻏﲑ ﻣﺄﺯﻭﺭ‪ ،‬ﻓﺈﻥ ﺧﻄﺄ ﺍ‪‬ﺘﻬـﺪ‬
‫ﻣﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺄﺯﻭﺭ ﻣﻦ ﻳﺼﺪﻕ ﺃﻫﻞ ﺍﻟﺰﻭﺭ ﺍﳌﺒﻐﻀﲔ ﻷﺻﺤﺎﺏ‬
‫ﺻﺎﺣﺐ ﺍﻟﻠﻮﺍﺀ ﺍﳌﺸﻬﻮﺭ‪ ‬ﻭﻳﻘﺮﻫﻢ ﰲ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻬﻢ‪.‬‬

‫اﻻﻋﱰاض اﻟﺘﺎﺳﻊ ﻋﺸﺮ‬

‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻴﺪ ﺑﺄن إﻳﺬاء ﻓﺎﻃﻤﺔ ﻣﺒﺎح وﺟﺎﺋﺰ ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻃﻌﻦ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﻟﺼﺪﻳﻖ ﲟﺎ ﺣﺎﺻﻠﻪ‪:‬‬

‫ﺃﻧﻪ ﻏﺼﺐ ﻓﺎﻃﻤﺔﹶ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﺣﻘﱠﻬﺎ ﲟﻨﻊ ﺣﺼﺘﻬﺎ‬
‫‪ ( ١‬ﻳﺘﺮﺷﺢ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﺍﻟﺘﺴﺎﻭﻱ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﺍﻟـﺮﺍﺟﺢ ﻋـﺪﻡ ﺟـﻮﺍﺯ‬
‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ ‪ ‬ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺍﻗﺮﺃ ﳌﻌﺮﻓﺔ‬
‫ﺫﻟﻚ ﻛﺘﺎﺏ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ "‬
‫ﺕ‪ /‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻭﻛﺘﺎﺑﻪ "ﺍﻻﺳﺘﻐﺎﺛﺔ" ﺕ‪/‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺟـﲔ‬
‫ﺍﻟﺴﻬﻠﻲ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﻦ ﻣﲑﺍﺙ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺁﺫﺍﻫﺎ ﻭﺃﻏﻀﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻫﺎ ﻓﻘﺪ ﺁﺫﺍﻩ ‪ ،‬ﻭﻣﻦ‬
‫ﺁﺫﺍﻩ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻏﻀﺒﻬﺎ ﻓﻘﺪ ﺃﻏﻀﺐ ﺍﷲ)‪.(١‬‬
‫ﺃﻱ‪ :‬ﻭﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﺠﺰﺍﺅﻩ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺩﻋﻮﻯ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﻻﺗﺪﻓﻊ ﺇﻳﺬﺍﺀﻫﺎ ﻭﺇﻏﻀﺎ‪‬ﺎ ‪..‬‬
‫]‪/٦‬ﺏ[ ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﺟﻮﺑﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﺃﻣﺎ ﻓﻌﻞ ﻣﺎ ﻳﺆﺫﻳﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﻛﻤﻌﺼﻴﺔ ﺃﻣﺮﺍﺋﻪ ‪ ،‬ﻓـﺈﻥ‬
‫ﻣﻌﺼﻴﺘ‪‬ﻬﻢ ﻣﻌﺼﻴﺘ‪‬ﻪ ‪ ،‬ﻭﻣﻌﺼﻴﺘ‪‬ﻪ ﻛﻤﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ)‪ ،(٢‬ﻭﺇﻻ ﻟﺰﻡ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻲ‪ ‬ﻗﺪ ﻓﻌﻞ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ)‪.(٣‬‬
‫ﺃﻱ ﻟﻮ ﻓﺮﺽ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺁﺫﺍﻫﺎ‪ :‬ﻓﻘﺪ ﻋ‪‬ﺼ‪‬ﺖ‪ ‬ﻫﻲ‪ ،‬ﺣﻴﺚ ﱂ‬
‫ﺗﻘﺒﻞ ﺣ‪‬ﻜﻤ‪‬ﻪ ﺍﻟﺬﻱ ﺣ‪‬ﻜﹶﻢ‪ ‬ﻋﻠﻴﻬﺎ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻘﻄﻌﻲ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﺼﻴﺎﻧﻪ‬
‫ﺃﺷﺪ ﻣﻦ ﺇﻳﺬﺍﺋﻬﺎ ﳌﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻭﻫﻮ ﺧﻠﻴﻔﺔ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﻭﻫـﻲ‬
‫ﻟﻴﺴﺖ ﺑﻌﺎﺻﻴﺔ‪ ‬ﺇﲨﺎﻋﺎﹰ ﻷ‪‬ﺎ ﻣﺎ ﺭ‪‬ﺩ‪‬ﺕ‪ ‬ﺣ‪‬ﻜﻤ‪‬ﻪ‪.‬‬
‫ﻭﺇﻥ ﺻﺢ‪ ‬ﻫﺠﺮ‪‬ﻫﺎ ﺇﻳ‪‬ﺎﻩ ﻓﻠﺴﺒﺐ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﳍﺎ ﲟﺆﺫ‪ ‬ﺇﺫ‬
‫ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻖ‪ ،‬ﻭﻫﻲ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﺗﺮﺩ‪ ‬ﺍﳊﻖ‪ ‬ﻭﺗﺘﺄﺫﱠﻯ ﺑﻪ‪ ،‬ﻭﻟـﻮ‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﻧﺺ ﻛﻼﻡ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٢٢٧-٢٢٦/٤‬‬

‫‪ ( ٢‬ﺃﻭﺭﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ‪" :‬ﻣﻦ ﺃﻃﺎﻋﲏ ﻓﻘﺪ ﺃﻃﺎﻉ‬
‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻃﺎﻉ ﺃﻣﲑﻱ ﻓﻘﺪ ﺃﻃﺎﻋﲏ‪ ،‬ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﻘﺪ ﻋﺼﻰ ﺍﷲ‪ ،‬ﻭﻣـﻦ‬
‫ﻋﺼﻰ ﺃﻣﲑﻱ ﻓﻘﺪ ﻋﺼﺎﱐ" ﺍﻧﻈﺮ ﲣﺮﳚﻪ ﰲ ﺣﺎﺷﻴﺔ ﺍﳌﻨﻬﺎﺝ ‪٢٥٦-٢٥٥/٤‬‬
‫‪ ( ٣‬ﰲ ﺍﳌﺨﻄﻮﻁ ‪ :‬ﻣﻦ ﻣﻌﺼﻴﺘﻬﻤﺎ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٦/٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٩٦‬‬

‫ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮﹴ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ‪‬ﺬﺍ ﻛﺎﻥ ﻋﻠﻲ‪ ‬ﻣﺆﺫﻳﺎﹰ ﳍـﺎ ﺣـﲔ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺍﺑﻨﺔ ﺃﰊ ﺟﻬﻞ ﻭﻏﻀﺒﺖ ﻭﺷﻜﺘﻪ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ‪‬‬
‫ﻭﺃﻇﻬﺮ ﺍﻟﻐﻀﺐ ﻋﻠﻴﻪ ﺣﱴ ﺗﺮﻙ ﺍﳋ‪‬ﻄﹾﺒ‪‬ﺔﹶ)‪.(١‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺆﺫﻳﺎﹰ ﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﻳﺬﺍﺅﻫﺎ ﺃﺷـﺪ ﻣـﻦ ﻣﻌﺼـﻴﺔ‬
‫ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻟﻠﺰﻡ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻓﻌﻞ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣـﻦ ﻣﻌﺼـﻴﺔ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻋﻠﻲ‪ ‬ﱂ ﻳﻜﻦ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ﺇﻳﺬﺍﺀً ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻳﺬﺍﺀُ ﺭﺳﻮﻝﹺ‬
‫ﺍﷲ‪ ‬ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻳﺬﺍﺀُ ﺍﷲ ﻟﻜﻮﻧﻪ ﻣﻌﺬﻭﺭﺍﹰ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜـﻦ‬
‫ﻣﺆﺫﻳﺎﹰ ﳍﺎ ﺫﻟﻚ ﺍﻹﻳﺬﺍﺀ ﻓﻠﻴﺲ ﺃﺑﻮ ﺑﻜﺮﹴ ﻣﺆﺫﻳﺎﹰ ﳍﺎ ﺫﻟﻚ‪.‬‬
‫واﻟﺤﺎﺻﻞ‪:‬‬
‫ﺃﻥ ﻛﻼﹰ ﻣﻦ‪ :‬ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﻓﺎﻃﻤﺔ‪ ‬ﻣﺎ ﺻﺪﺭ ﻣﻨـﻬﻢ‬
‫ﻣﺎ ﻫﻮ ﻣﻌﺼﻴﺔ‪ ،‬ﻓﺒﻄﻞ ﻗﻮﻝ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﺍﺿﻤﺤﻞ ﻃﻌﻨﻬﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﺑﻌﺪ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –‪:‬‬
‫))ﺟﻌﻞ ﻣﺮﺗﺒﺔ ﺇﻳﺬﺍﺋﻬﺎ ﺃﺩﱏ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﻷﻣﺮﺍﺀ؛ ﻓﺄﻓـﺎﺩ ﺃﻥ‬
‫ﺡ ﺟﺎﺋﺰ‪ – ‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ–!((‪.‬‬ ‫ﺇﻳﺬﺍﺀﻫﺎ ﻣﺒﺎ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻋﺠﺒﺎﹰ ﳍﺬﺍ ! ﻛﻴﻒ ﻋ‪‬ﻤﻴﺖ‪ ‬ﺑﺼﲑﺗ‪‬ﻪ؟ ﺣﱴ ﻗﺎﻝ ﻣـﺎ‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪ ،٢٤٢/٤‬ﻭ‪ ،٢٥١-٢٥٠/٤‬ﻭ‪ ،٢٥٥/٤‬ﻭ‪.٣١٥/٤‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗﺎﻝ!‪.‬‬
‫ﻭﺇﺫﺍ ﻛﻨﺖ‪ ‬ﺃﻋﻤﻰ‪ ،‬ﻓﻠ‪‬ﻢ‪ ‬ﺗﺘﺨﺒﻂ ﺧﺒﻂ ﺍﻟﻌﺸـﻮﺍﺀ؟ ﻭﻟ‪‬ـﻢ‪ ‬ﻻ‬
‫ﺗﺴﺄﻝ ﺍﻟﺒﺼﺮﺍﺀ ﺣﱴ ﻳﺮﺷﺪﻭﻙ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ؟‪.‬‬
‫ﻓﻬﻞ ﰲ ﻛﻼﻣﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ‪ ‬؟‬
‫‪)‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٨ :‬‬ ‫‪‬‬

‫اﻻﻋﱰاض اﻟﻌﺸﺮون‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺒﺔ ﻟﻌﻠﻲ‪ ‬وﻓﺎﻃﻤﺔ إﻟﻰ اﳌﻌﺼﻴﺔ‪ ...‬واﻟﺮد ﻋﻠﻴﻪ‬

‫)‪:(١‬‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻠﺰﻣﺎﹰ ]‪/٧‬ﺃ[ ﻟﻠﺮﺍﻓﻀﻲ ﻣﺎ ﺣﺎﺻﻠﻪ‬
‫ﺇﻧ‪‬ﻚ ﺷﻨ‪‬ﻌﺖ‪ ‬ﻋﻠﻰ ﺍﻟﺼﺪﻳﻖ ﺑﺄﻧﻪ ﺁﺫﺍﻫﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻫﺎ ﻓﻘﺪ ﺁﺫﻯ‬
‫ﺃﺑﺎﻫﺎ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻩ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻮ ﻋﺎﺭﺿﻚ‪ ‬ﻣﻌﺎﺭﺽ‪ ‬ﺃﲪﻖ‬
‫ﻣﺜﻠﻚ ﻭﺷﻨﻊ ﲜﻬﻠﻪ ﻋﻠﻰ ﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﺑﺄ‪‬ﻤﺎ ﺳﺨﻄﺎ ﺣﻜﻢ ﺃﰊ ﺑﻜﺮ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﻦ ﺳﺨﻂ ﺣﻜﻤﻪ ﻓﻘﺪ ﺳﺨﻂ ﺣﻜـﻢ ﺍﷲ‪،‬‬
‫ﻭﻣﻦ ﺳﺨﻂ ﺣﻜﻤﻪ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻟﻜﺎﻥ ﺗﺸﻨﻴﻌﻪ ﻋﻠﻴﻬﻤﺎ ﺃﻭﺟﻪ ﻣـﻦ‬
‫ﺗﺸﻨﻴﻊ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺗﺸﻨﻴﻊ ﺍﳋﺎﺭﺟﻲ ﺍﳉﺎﻫﻞ‬

‫‪ ( ١‬ﺍﻗﺮﺃﻩ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٨-٢٥٦/٤‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪٩٨‬‬

‫ﺑﺎﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﺑﺎﻃﻞ‪ ،‬ﻓﻜﺬﻟﻚ ﺗﺸﻨﻴﻊ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠـﻰ ﺍﻟﺼـﺪﻳﻖ‬

‫ﺑﺎﻃﻞ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ – ﺑﻌﺪ ﻣﺎ ﻋﻤﻲ ﻋﻦ ﻓﻬﻢ ﻣﺮﺍﺩ ﻛﻼﻣﻪ–‪:‬‬
‫))ﻓﻴﻪ ﻧﺴﺒﺔ ﳍﻤﺎ ﺇﱃ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺇ‪‬ﻤﺎ ﺍﺗﺒﻌﺎ ﻣﺎ ﺃﺳـﺨﻂ ﺍﷲ‬
‫ﻭﻛﺮﻫﺎ ﺭﺿﻮﺍﻧﻪ‪ ،‬ﻓﻜﺎﻥ ﻛﻼﻣﺎﹰ ﺑﺎﻃﻼﹰ ﻭﻗﻮﻻﹰ ﻗﺒﻴﺤﺎﹰ ﺑﻼ ﺭﻳﺐ(()‪.(١‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺍﻧﻈﺮ ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﻋﻤﺶ ﺇﱃ ﻗﻮﻟﻪ‪ )) :‬ﰒ ﺇﺫﺍ ﻋﺎﺭﺽ ﻣﻌـﺎﺭﺽ‬
‫‪ (( ..‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﺑﻨﻈﺮ ﺍﻟﺴ‪‬ﻨ‪‬ﻲ‪ ‬ﺍﻟﺒﺼﲑ ﻳﻈﻬﺮ ﻟﻚ ﻣﺮﺍﻡ ﻛﻼﻣﻪ‪ ،‬ﻭﻗـﺪ‬
‫ﺍﻓﺘﺮﻳﺖ‪ ‬ﻣﺎ ﻧﺴﺒﺖ‪ ‬ﺇﻟﻴﻪ‪.‬‬
‫)ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﻮﺑﻨﺎ(‪.‬‬

‫اﻻﻋﱰاض اﻟﺤﺎدي واﻟﻌﺸﺮون‬

‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ دﻻﻟﺔ ﻋﻠﻰ ﻧﺴﺒﺔ اﻟﺨﻄﺄ إﻟﻰ ﻓﺎﻃﻤﺔ…واﻟﺮدﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻭﺳﻂ ﻛﻼﻡ ﻃﻮﻳﻞ‪:‬‬

‫ﺇﳕﺎ ﻋﻈﻢ ﺇﻳﺬﺍﺅﻫﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺩﺍﺭ ﺍﻷﻣﺮ ﺑﲔ‬

‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺭﺍﻳﺐ(!‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ ﻭﺇﻳﺬﺍﺋﻬﺎ ﻛﺎﻥ ﺍﻻﺣﺘﺮﺍﺯ)‪ (١‬ﻋﻦ ﺇﻳﺬﺍﺀ ﺃﺑﻴﻬﺎ ﺃﻭﺟﺐ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺣﺎﻝ ﺃﰊ ﺑﻜﺮ‪ ... ‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺗﺄﺫﻯ ﻟﻄﺎﻋﺘﻪ ﻛﺎﻥ ﳐﻄﺌﺎﹰ‬
‫ﰲ ﺗﺄﺫﻳﻪ ﺑﺬﻟﻚ)‪.(٢‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺐ ﺍﳋﻄـﺄ‬
‫ﺇﱃ ﻓﺎﻃﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻪ ﻏﻠﻂ ﻓﺎﺣﺶ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳍﺠﻮ ﳍﺎ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﺯﻋﻤﺖ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻩ‪ :‬ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺣﻜﻢ ﲝﻜـﻢ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﺍﻟﺬﻱ ﺃﻣﺮﻩ ﺍﷲ ﺑﻪ‪ ،‬ﻭﻫﻲ ﺗﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺣﻜﻢ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ ،‬ﻭﻟﻮ ﱂ ﺗﺼﺪﻗﻪ ﻟﻜﺬﹼﺑﺘ‪‬ﻪ‪ ،‬ﻭﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹶﺬﱢﺑ‪‬ﻪ‪ ،‬ﻓﻠﻮ ﺗﺄﺫﱠﺕ‪ ‬ﺑﻌﺪ ﻫـﺬﺍ‬
‫ﲝﻜﻤﻪ ﻟﻜﺎﻧﺖ ﳐﻄﺌﺔ ﰲ ﺗﺄﺫﻳﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﺗﺘﺄﺫﻯ ﲝﻜـﻢ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺘﺄﺫ ﲝﻜﻤﻪ ﱂ ﻳﻜﻦ ﻣﺆﺫﻳﺎﹰ ﳍﺎ‪ ،‬ﻭﺑﻄﻞ ﻣـﺎ‬
‫ﺍﺩﻋﺎﻩ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺇﻳﺬﺍﺋﻬﺎ‪/٧] ،‬ﺏ[ ﻭﺍﺿﻤﺤﻞ ﻣﺎ ﺯﻋﻤﻪ ﻫﺬﺍ ﺍﳌﻨﻜ‪‬ﺮ‪‬‬
‫ﺑﺴﻮﺀِ ﻓﻬﻤﻪ‪.‬‬
‫ﺃﻭ ﻣﺮﺍﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺃﻧﻪ ﻟﻮ ﻓﺮﺽ ﺗﺄﺫﻳﻬﺎ ﲝﻜﻤـﻪ ﻟﻜﺎﻧـﺖ‬
‫ﳐﻄﺌﺔ ﰲ ﺗﺄﺫﻳﻬﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳐﻄﺌﺎﹰ ﰲ ﺇﻳﺬﺍﺋﻬﺎ ﻻﺗﺒﺎﻋﻪ ﺍﳊﻖ ﰲ ﺫﻟﻚ‪،‬‬
‫‪ ( ١‬ﺷﻚ ﺍﻟﻨﺎﺳــﺦ ﰲ ﻛﺘﺎﺑــﺔ )ﺍﻻﺣﺘﺮﺍﺯ(‪ :‬ﺑﺎﻟﺰﺍﻱ‪ ،‬ﺃﻭ ﺑﺎﻟﻀﺎﺩ ﻓﻜﺘﺒـﻬﺎ‪:‬‬
‫)ﺍﻻﺣﺘﺮﺍﺯﺽ(!!‪.‬‬
‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٢٥٤-٢٥٣/٤‬‬
 ‫‪ ١٠٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﱂ ﻳﺮﺩ ﺇﻳﺬﺍﺀﻫﺎ‪ ،‬ﻭﺧﻄﺆﻫﺎ ﻣﻌﻔﻮ)‪ (١‬ﻋﻨﻬﺎ – ﻟﻮ ﻓـﺮﺽ – ﻷ‪‬ـﺎ‬

‫ﳎﺘﻬﺪﺓ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺧﻄﺄ ﺍ‪‬ﺘﻬﺪ ﻋﻔﻮ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ واﻟﻌﺸﺮون‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮى أن ﻗﺘﻞ ﻋﺜﻤﺎن أﻗﺒﺢ وأﺷﻨﻊ ﻣﻦ ﻗﺘﻞ اﻟﺤﺴﲔ…واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ– ﺭﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻳﻌﻈﱢﻤﻮﻥ ﻗﺘـﻞ‬

‫ﺍﳊﺴﲔ ‪ ‬ﻭﻳﺮﻭﻧﻪ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻳﻬﻮﻧﻮﻥ ﰲ ﻗﺘﻞ ﻋﺜﻤـﺎﻥ ‪،‬‬
‫ﺑﻞ ﻳﺮﻭﻥ ﻗﺘﻠﻪ ﻣﻦ ﺃﺷﺮﻑ‪ ‬ﺣﺴﻨﺎﺕ‪ ‬ﻗﺎﺗﻠﻪ‪ ‬ﻭﺍﳌﻌﲔﹺ ﻋﻠﻰ ﻗﺘﻠﻪ‪ ‬ﻭﺍﻟﺮﺍﺿﻲ‬
‫ﺑﻪ – ﻣﺎ ﺣﺎﺻﻠﻪ‪:‬‬
‫ﺇﻥ ﻗﺘﻞ ﺍﳊﺴﲔ ﻣﺎ ﻛﺎﻥ ﺃﻗﺒﺢ ﻣﻦ ﻗﺘﻞ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻞ ﻗﺘﻠﻪ ﺃﻗﺒﺢ‬
‫ﻭﺃﺷﻨﻊ ﺑﻮﺟﻮﻩ ‪.(٢) ..‬‬
‫ﻓﻘﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛــﺬﻟﻚ‪ ،‬ﺑﻞ ﺍﻷﻣــﺮ ﺑﺎﻟﻌﻜﺲ ﰲ‬
‫ﲨﻴﻊ ﺫﻟﻚ ‪.((..‬‬
‫ﻗﻠﺖ‪:‬‬

‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺧﻄﺄﻫﺎ ﻣﻔﻌﻮ( ‪ ،‬ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬

‫‪ ( ٢‬ﺍﻗﺮﺃ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﰲ ﺍﳌﻨﻬﺎﺝ ‪.٣٢٨-٣٢٧/٤‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻫﺬﺍ ﻣﻦ ﺟﻬﻠﻪ ﺑﺄﻓﻀﻠﻴﺔ ﻋﺜﻤﺎﻥ ﻭﺃﺷﺪﻳﺔ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻗﺘﻠﻪ‪،‬‬

‫ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻋﻠﻢ ﺑﺎﻵﺛﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ ﻣﻊ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻟﻌﺮﻑ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﺳﺄﻝ ﻋﻨﻪ ﺧﺒﲑﺍﹰ ﻟﺘﻜﻮﻥ ﺑﺼﲑﺍﹰ‪.‬‬
‫ﻭﻣﻦ ﻳﺸﻚ ﻣﻦ ﺃﻫﻞ ﺍﻹﻳــﻤﺎﻥ ﰲ ﻓﻀﻞ ﺍﳊﺴﲔ ﻭﻗﺒﺎﺣﺔ‬
‫ﻗﺘﻠﻪ ؟‪ ،‬ﻟﻜﻦ ﻋﺜﻤﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﻭﻗﺘﻠﻪ ﺃﻗﺒﺢ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻛﻞ ﺷﻲﺀ ﻋﻠﻰ ﻣﺎ‬
‫ﻫﻮ ﻋﻠﻴﻪ ﻭﻭﺿﻌﻪ ﳏﻠﱠﻪ‪ :‬ﻫﻮ ﺍﳊﻖ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ واﻟﻌﺸﺮون‬

‫اﺑﻦ ﺗﻴﻤﻴﺔ ﻳــــﺮى أن اﳌﺼﻠﺤــــﺔ ﻛﺎﻧﺖ ﻓﻲ إﺑــﻘﺎء‬
‫ﻣﻌﺎوﻳــﺔ ﻋﻠﻰ إﻣﺎرﺗــــــﻪ ‪..‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻣﻈﻠﻮﻣﺎﹰ‪ ،‬ﻭﺑﺎﻳﻊ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻴﺎﹰ‪،‬‬

‫ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺒﻘﻲ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺇﻣﺎﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺸﺎﻡ –‬
‫ﻭﻗﺪ ﻭﻻﱠﻩ ﻋﻤﺮ‪ ،‬ﻭﺃﻗﺮ‪‬ﻩ ﻋﺜﻤﺎﻥ –‪ ،‬ﻭﳑﻦ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑـﺬﻟﻚ ﺍﺑـﻦ‬
‫ﻋﺒﺎﺱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪)) :‬ﻭﺃﻧﺎ ﺃﺷﲑ ﻋﻠﻴﻚ ﺃﻥ ﺗﺜﺒﺖ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻓﺈﻥ ﺑﺎﻳﻊ‬
‫ﻟﻚ ﻓﻌﻠﻲ‪ ‬ﺃﻥ ﺃﻗﻠﻌﻪ ﻣﻦ ﻣﱰﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﻻ ﺃﻋﻄﻴﻪ ﺇﻻ ﺍﻟﺴﻴﻒ((‪.‬‬
‫ﻓﺬﻡ ﺍﻟﺮﺍﻓﻀﻲ ﻣﻦ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﻭﻗﺒ‪‬ﺢ ﺃﻣﺮﻩ ‪..‬‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
 ‫‪ ١٠٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﺄﻥ ﺍﳌﺼﻠﺤﺔ ﻛﺎﻧﺖ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻭﻟﹼﻰ ‪ ‬ﻣﻦ ﻫـﻮ ﺩﻭﻥ‬

‫ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻗﺪ ﻭﻻﻩ ﻋﻤﺮ ﻭﺃﺑﻘﺎﻩ ﻋﺜﻤﺎﻥ ‪.(١) ‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻏﻠﻂ‪ ،‬ﺇﺫ ﻻ ﻣﺼﻠﺤﺔ ﰲ ﺇﻋﻄﺎﺀ ﺍﶈﻖ ﺣﻘﻪ ﻣﻦ ﺍﳋﻼﻓﺔ‬
‫ﻣﻦ ﻟﻴﺲ ﳏﻘﺎﹰ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﺑﻞ ﻛﺎﻥ ﳐﻄﺌﺎﹰ ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻣﺎ ﺃﺷﺎﺭﻭﺍ)‪ (٢‬ﻋﻠﻴﻪ ﺑﺘﺮﻙ ﺍﳋﻼﻓﺔ ﻟﻪ‪ ،‬ﺑﻞ ﺑﺈﺑﻘﺎﺋﻪ ]‪/٨‬ﺃ[ ﻋﻠﻰ‬
‫ﺍﻟﺸﺎﻡ ﻣﺪﺓ‪ ،‬ﻟﻮ ﺗﻔﻜﺮﺕ‪ ‬ﻓﻴﻤﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻋﺪﻡ ﺇﺑﻘﺎﺋﻪ ﻭﺗﺬﻛﺮﺕ‪ ‬ﻣﺎ‬
‫ﺷﺮﻁ ﻛﻔﺎﺭ ﻣﻜﺔ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ ‪ ‬ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ ﻭﻗﺒﻮﳍﻢ‬
‫ﺫﻟﻚ ﻟﻌﻠﻤﺖ‪ ‬ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﻛﺎﻧﺖ ﰲ ﺇﺑﻘﺎﺋﻪ‪ ،‬ﻭﻛﻢ ﻳﻈﻬﺮ ﻟﻠﻌﺎﱂ ﻣﺎ ﻻ‬
‫ﻳﻈﻬﺮ ﻷﻋ‪‬ﻠﹶﻢ‪ ،‬ﻓﻼ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻣﻦ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ‪.‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٤٥٩/٤‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪ ( ٢‬ﻛﺘﺐ ﺍﻟﻨﺎﺳﺦ ﺃﻭﻻﹰ ‪) :‬ﺃﺷﺎﺭ( ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﰒ ﺃﻗﺤﻢ ﺍﻟﻮﺍﻭ ﻭﺍﻷﻟﻒ ﺑﻌـﺪ ﺍﻟـﺮﺍﺀ‬
‫ﻟﻠﺠﻤﻊ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﺍﻹﻓﺮﺍﺩ ﺃﻭﱃ ﳌﻨﺎﺳﺒﺔ ﺍﻟﺴﻴﺎﻕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺮاﺑﻊ واﻟﻌﺸﺮون‬

‫اﻻﻋﱰاض ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺗﺸﻨﻴﻊ ﻋﻠﻰ ﻋﻠﻲ‪ ! ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﻓﺈﻧﻪ ﺑﺎﻻﻗﺘﺘﺎﻝ)‪ (١‬ﱂ ﺗﺰﻝ ﻫﺬﻩ ﺍﻟﻔﹸﺮﻗــﺔ‪ ،‬ﻭﱂ ﳚﺘﻤﻌﻮﺍ ﻋﻠﻰ‬
‫ﺇﻣﺎﻡ ‪ ..‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ ‪.(٢) ..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ﺗﺸﻨﻴﻊ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ‪ ‬ﻛﻤﺎ ﻫـﻮ‬
‫ﻇﺎﻫﺮ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﻭﺭﺩ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺒﺎﻟﻐﻮﻥ ﰲ ﻣﺪﺡ ﻋﻠﻲ‪  ‬ﺣﱴ ﻛﺎﺩﻭﺍ ﺃﻥ ﻳﻠﺤﻘﻮﻩ ﺑﺎﻷﻧﺒﻴﺎﺀ )ﻋﻠﻴﻬﻢ‬

‫‪ ( ١‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺑﺎﻟﻘﺘﺎﻝ(‪ ،‬ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬

‫‪ ( ٢‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪" :‬ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻗﺘﺎﻝ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﻣﻘﻴﻤﺎﹰ‬
‫ﻋﻠﻰ ﺳﻴﺎﺳﺔ ﺭﻋﻴﺘﻪ‪ ،‬ﻭﻋﻠﻲ ﻣﻘﻴﻤﺎﹰ ﻋﻠﻰ ﺳﻴﺎﺳﺔ ﺭﻋﻴﺘﻪ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﺸﺮ ﺃﻋﻈﻢ ﳑﺎ ﺣﺼﻞ ﺑﺎﻻﻗﺘﺘﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﺑﺎﻻﻗﺘﺘـﺎﻝ ‪ "..‬ﺍﳌﻨـﻬﺎﺝ ‪-٤٦٢/٤‬‬
‫‪.٤٦٣‬‬
 ‫‪ ١٠٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﺴﻼﻡ(‪ ،‬ﻭﰲ ﺇﻧﻜﺎﺭ ﻏﲑﻩ ﺣﱴ ﻛﺎﺩﻭﺍ ﺃﻥ)‪ (١‬ﻳﻠﺤﻘﻮﻫﻢ ﺑﺎﻟﻜﻔـﺎﺭ‪،‬‬

‫ﻭﺍﳊﻜﻴﻢ ﻳﺬﻛﺮ ﰲ ﻛﻞ ﻣﻘﺎﻡ ﻣﻘﺎﻻﹰ ﻳﻨﺎﺳﺐ ﺫﻟﻚ ﺍﳌﻘﺎﻡ‪ ،‬ﻓـﺎﻓﻬﻢ ﺇﻥ‬
‫ﻛﻨﺖ‪ ‬ﻣﻦ ﺫﻭﻱ ﺍﻷﺣﻼﻡ ‪.‬‬

‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ واﻟﻌﺸﺮون‬

‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺑﺄن اﻟﻘﺘﻞ ﺑﺎﻻﺟﺘﻬﺎد ﻣﻌﻔﻮ‪ ‬ﻋﻨﻪ‪:‬‬
‫ﻓﻲ ﻏﺎﻳﺔ اﻟﺸﻨﺎﻋﺔ‪ ..‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻃﻌﻦ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﻣﻌﺎﻭﻳﺔ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫))ﺃﻧﻪ ﻗﺘﻞ ﺍﳊﺴﻦ )‪ (٢‬ﺑﺎﻟﺴﻢ(()‪.(٣‬‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﺑﺄﻧﻪ ﱂ ﻳﺜﺒﺖ ﺫﻟﻚ ﺑﻮﺟﻪ ﺷﺮﻋﻲ‪ ‬ﻋﻠﻴﻪ ‪ .. ..‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻗﻊ‬
‫ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﻗﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ‪ ..‬ﺇﱃ ﺁﺧﺮﻩ)‪.(٤‬‬

‫ﰲ ﺍﻷﺻﻞ ‪) :‬ﻛﺎﺩﻭﻥ ﻳﻠﺤﻘﻮﻫﻢ(! ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬ ‫‪(١‬‬

‫ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﳊﺴﲔ( ! ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﳌﻨﻬﺎﺝ ‪.‬‬ ‫‪(٢‬‬
‫ﺍﳌﻨﻬﺎﺝ ‪.٤٣٣/٤‬‬ ‫‪(٣‬‬
‫ﺍﳌﻨﻬﺎﺝ ‪ ،٤٧١-٤٦٩/٤‬ﺑﻜﻼﻡ ﻃﻮﻳﻞ ﻭﻣﻔﺼﻞ‪ ،‬ﻭﺍﳌﺆﻟﻒ ﺍﺧﺘﺼﺮﻩ ﻏﺎﻳـﺔ‬ ‫‪(٤‬‬
‫ﺍﻻﺧﺘﺼﺎﺭ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺃﻱ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﺘﻞ ﺑﺎﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻓـﻼ‬

‫ﺷﻨﺎﺭ ﻋﻠﻴﻪ ﺑﺬﻟﻚ –ﺇﻥ ﺻﺢ‪.–‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺸﻨﺎﻋﺔ ﻭ‪‬ﺎﻳﺔ ﺍﻟﻘﺒﺎﺣﺔ ‪.((..‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻻ ﺷﻨﺎﻋﺔ ﻓﻴﻪ ﻟﻮ ﺛﺒﺖ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﺻﺤﺎﺏ ﻋﻠﻲ‪ ‬ﻗﺘﻠﻮﺍ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﳉﻤﻞ ﲨﺎﻋﺔﹰ ﺣﱴ ﻗﹸﺘ‪‬ﻞ ﺑﻌﺾ‪ ‬ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﻫﻢ ﻗﺘﻠﻮﺍ ﻣﻨـﻬﻢ‬
‫ﲨﺎﻋﺔﹰ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻛﺎﻥ ﺍﺟﺘﻬﺎﺩﺍﹰ‪ ،‬ﻋﻔﺎ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻈـﻦ‬
‫ﺑﺄﻫﻞ ﺍﻹﳝﺎﻥ ﺧﺼﻮﺻﺎﹰ ﺑﺄﺻﺤﺎﺏ ﺳﻴﺪ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ‪ ‬ﻣﻦ ﺷﻴﻢ‬
‫ﺃﻫﻞ ﺍﻹﻳﻘﺎﻥ‪.‬‬

‫اﻻﻋﱰاض اﻟﺴﺎدس واﻟﻌﺸﺮون‬

‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺠﺎزﻓﺔ وﺧﺮوج ﻋﻦ اﻻﻋﺘﺪال… واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﻗﺘﻞ ﺍﳊﺴﲔ ‪ ‬ﻭ‪‬ﺐ ﻧﺴﺎﺀﻩ)‪.(١‬‬

‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺭﺩﺍﹰ ﻋﻠﻴﻪ –‪:‬‬
‫ﺇﻥ ﻳﺰﻳﺪ ﱂ ﻳﺄﻣﺮ ﺑﻘﺘﻠﻪ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻨﻘﻞ … ﺇﱃ ﺁﺧﺮ ﻣﺎ‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٣٣/٤‬‬

 ‫‪ ١٠٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗﺎﻝ )‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ﳎﺎﺯﻓﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺧﺮﻭﺝ ﻋﻦ ﻣﻘﺎﻡ ﺍﳊـﻖ‬
‫ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺭﺑﺎﺏ ﺍﻟﻜﻤﺎﻝ ‪.((..‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﳌﺸﻬﻮﺭ ﰲ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﺍﳌﻨﻘـﻮﻝ ﻣـﻦ‬
‫ﺑﻌﺾ ﺍﻷﻛﺎﺑﺮ ﻣﺎ ﺫﻛﺮﻩ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ‪ ‬ﰲ ﺭﻳﺐ ﻓﺄﺕ‪ ‬ﺑﱪﻫﺎﻥ ]‪/٨‬ﺏ[‬
‫ﺻﺤﻴﺢ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﳓﻦ ﻻ ]ﳓﺐ[ ﻳﺰﻳﺪ‪ ،‬ﻭﻻ ﻧﺪﻓﻊ ﻋﻨـﻪ‪ ،‬ﺑـﻞ‬
‫]ﻧﺒﻐﺾ[)‪ (٢‬ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻟﻜﻦ ﻧﺪﻓﻊ ﻋـﻦ ﺃﺑﻴـﻪ ﻃﻌـﻦ‬
‫ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﻜﺬﺍﺏ‪ ،‬ﻭﺍﻹﻧﺼﺎﻑ ﺧﲑ ﺍﻷﻭﺻﺎﻑ‪.‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٧٢/٤‬‬

‫‪ ( ٢‬ﻛﻠﻤﺘﺎ ‪) :‬ﳓﺐ( ﻭ )ﻧﺒﻐﺾ( ﻛﺘﺒﻬﻤﺎ ﻣﺼﺤﺢ ﻓﻮﻕ ﺍﻟﺴﻄﺮ ﺑﻮﺿـﻊ ﻋﻼﻣـﺔ‬
‫ﺍﻟﺘﺼﺤﻴﺢ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺴﺎﺑﻊ واﻟﻌﺸﺮون‬

‫ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄن ﺟﻴﻮش اﻟﺜﻼﺛﺔ ﻛﺎﻧﻮا ﻣﻨﺼﻮرﻳﻦ ﻋﻠﻰ اﻟﻜﻔﺎر وﻋﻠﻲ‪‬‬
‫ﻛﺎن ﻋﺎﺟﺰاً ﻋﻦ ﻣﻘﺎوﻣﺔ اﳌﺮﺗﺪﻳﻦ ‪ ..‬ﻛﻼم ﺷﻨﻴﻊ…واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﺳﻞ ﺍﻟﺴﻔﻴﻪ)‪ (١‬ﺳﻴﻒ ﺍﻟﺴﻔﺎﻫﺔ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺃﻛـﺎﺑﺮ‬

‫)‪(٢‬‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﻣﺪﺡ ﻋﻠﻲ‪ ‬ﺿﺮﺏ ﻓﺎﺭﺱ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﺻﺎﺭﻣﻪ ﰲ ﺣﻠﻖ ﻫﺬﺍ ﺍﳍﺎﻟﻚ ﺑﻘﻮﻟﻪ‪:‬‬
‫))ﻛﺬﻟﻚ ﺟﻴﻮﺵ ﺍﻟﺜﻼﺛﺔ)‪ (٣‬ﻭﻧﻮﺍ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻨﺼﻮﺭﻳﻦ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻋﻠﻲ‪ ‬ﻋﺎﺟﺰ ﻋﻦ ﻣﻘﺎﻭﻣـﺔ ﺍﳌﺮﺗﺪﻳﻦ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻣـﻦ‬
‫ﺍﻟﻜﻔﺎﺭ(( )‪ ،(٤‬ﻟﻴﻜﺴﺮ ﺑﺬﻟﻚ ﺻﻮﻟﺔ ﺫﻟﻚ ﺍﻟﺴﻔﻴﻪ‪ ،‬ﻻ ﻟﻠﺘﺸﻨﻴﻊ ﻋﻠـﻰ‬
‫ﻋﻠﻲ‪. ‬‬
‫ﻗﺎﻝ ﺫﻧ‪‬ﺐ‪ ‬ﺍﻟﺸﻴﻌﺔ)‪)) :(٥‬ﻫﺬﺍ ﻛﻼﻡ ﺷﻨﻴﻊ ‪.((..‬‬

‫ﻳﻘﺼﺪ ﺍﻟﺮﺍﻓﻀﻲ‪) ‬ﺍﺑﻦ ﻣﻄﻬﺮ( ﺻﺎﺣﺐ ﻣﻨﻬﺎﺝ ﺍﻟﻜﺮﺍﻣﺔ‪.‬‬ ‫‪(١‬‬

‫ﻳﻘﺼﺪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ .‬ﻭﻣﺎ ﺃﺭﻭﻉ ﺗﻌﺒﲑ ﻟﻠﻤﺆﻟﻒ ﰲ ﻣﺜﻞ‬ ‫‪(٢‬‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ؛ ﳑﺎ ﻳﺘﺮﺷﺢ ﻣﻨﻬﺎ ﺣﺒﻪ ﻷﻫﻞ ﺍﳊﻖ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‪ ،‬ﻭﻛﺮﻫـﻪ‬
‫ﺍﻟﺸﺪﻳﺪ ﻷﻫﻞ ﺍﻟﺒﺎﻃﻞ!‪.‬‬
‫ﺃﻱ ‪ :‬ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻛﻤﺎ ﺻﺮﺡ ﺑﺄﲰﺎﺋﻬﻢ ﰲ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪(٣‬‬
‫ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٥١٤/٤‬‬ ‫‪(٤‬‬
‫ﻳﻘﺼﺪ ﺍﳌﻌﺘﺮﺽ )ﳏﻤﺪ ﻣﻌﲔ(‪.‬‬ ‫‪(٥‬‬
 ‫‪ ١٠٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺷﻨﺎﻋﺔ ﺇﻻ ﻣﻦ ﺣﻴـﺚ ﻇـﺎﻫﺮ ﺍﻟﻠﻔـﻆ‪،‬‬

‫ﻭﻣﻀﻤﻮﻧﻪ ﻣﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﺇﳕﺎ ﺍﺳـﺘﻌﻤﻠﻪ ﺭﺩﺍﹰ ﻋﻠـﻰ ﺍﻟﺮﺍﻓﻀـﻲ‬
‫ﺍﻟﻄﺎﻏﻲ‪ ،‬ﻭﻟﻜﻞ ﺣﺎﻝ ﻣﻘﺎﻝ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻣﻦ واﻟﻌﺸﺮون‬

‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ذم ﻟﻌﻠﻲ‪ ! ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –ﻛﺎﺳﺮﺍﹰ ﻟﺸﻮﻛﺔ ﺍﻟﺮﺍﻓﻀﻲ ﻭﻣﺒﻴﻨﺎﹰ ﻟﻠﻮﺍﻗـﻊ ﻻ‬

‫ﻃﺎﻋﻨﺎﹰ ﻋﻠﻰ ﻋﻠﻲ‪:–‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺜﻼﺛﺔ ﻭﻣﻌﺎﻭﻳﺔ ﺗﻮﻟﻮﺍ ﻋﻠـﻰ ﲨﻴـﻊ ﺍﳌﺴـﻠﻤﲔ‪،‬‬
‫ﻭﻋﻠﻲ‪‬ﱂ ﻳﺘﻮﻝ ﻋﻠﻰ ﲨﻴﻌﻬﻢ)‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻫﺬﺍ ﻓﻴﻪ ﺫﻡ ﻟﻌﻠﻲ‪.((.. ‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺍﻓﺘﺢ ﻋﲔ ﺍﻹﻧﺼﺎﻑ ﺗﺮ ﺍﳊﻖ ﻇﺎﻫﺮﺍﹰ! ﻟﻴﺲ ﻓﻴﻪ ﺫﻡ‪ ،‬ﻭﺇﳕـﺎ‬
‫ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ‪.‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٥٢٤/٤‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺘﺎﺳﻊ واﻟﻌﺸﺮون‬

‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺒﺔ اﻟﺼﺤﺎﺑﺔ واﻟﺘﺎﺑﻌﲔ إﻟﻰ ﻟﻌﻦ اﻟﺨﺘﻨﲔ…‬
‫واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﺃﻓﺮﻁ ﺍﻟﺮﺍﻓﻀﻲ ﰲ ﻗﻮﻟﻪ‪:‬‬

‫ﺇﻥ ﻋﻠﻴﺎﹰ ﻗﺪ ﻧﺰﻫﻪ ﺍﳌﺆﺍﻟﻒ ﻭﺍﳌﺨﺎﻟﻒ ﻭﱂ ﻳﻨﻘﻠﻮﺍ ﻓﻴﻪ ﻃﻌﻨـﺎﹰ‬
‫ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺜﻼﺛﺔ ﻗﺪ ﻧﻘﻞ ﺍﳉﻤﻬﻮﺭ ﻓﻴﻬﻢ ﻣﻄﺎﻋﻦ ﻛﺜﲑﺓ ‪.(١) ..‬‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻜﻼﻡ‪ ،‬ﻣﻨﻪ‪:‬‬
‫))ﻓﺎﳌﻨـﺰﻫﻮﻥ ﻟﻌﺜﻤﺎﻥ ﺍﻟﻘﺎﺩﺣﻮﻥ ﰲ ﻋﻠﻲ‪ ‬ﺃﻋﻈﻢ)‪ (٢‬ﻭﺃﺩﻳـﻦ‬
‫ﻭﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻨـﺰﻫﲔ ﻟﻌﻠﻲ‪ ‬ﺍﻟﻘﺎﺩﺣـﲔ ﰲ ﻋﺜﻤﺎﻥ –ﻛﺎﻟﺰﻳﺪﻳـﺔ‬
‫ﻣﺜﻼﹰ –‪ ،‬ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺬﻳﻦ ]ﻗﺎﺗﻠﻮﻩ ﻭﻟﻌﻨﻮﻩ ﻭﺫﻣﻮﻩ[)‪ (٣‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻏﲑﻫﻢ ﻫﻢ ﺃﻋﻠﻢ ﻭﺃﺩﻳﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺘﻮﻟﻮﻧـﻪ ﻭﻳﻠﻌﻨـﻮﻥ‬
‫ﻋﺜﻤﺎﻥ(()‪.(٤‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪:‬‬
‫))ﰲ ﻛﻼﻣﻪ ﻗﺒﺢ ﻭﺷﻨﺎﻋﺔ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٥/٥‬‬ ‫‪(١‬‬
‫ﰲ ﺍﻷﺻﻞ ﻛﺄ‪‬ﺎ ‪ :‬ﺃﻋﻠﻤﻬﻢ ‪ ،‬ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺍﳌﻨﻬﺎﺝ ‪.٩/٥‬‬ ‫‪(٢‬‬
‫ﰲ ﺍﳌﺨﻄﻮﻁ ‪) :‬ﻗﺎﺗﻠﻮﺍ ﻭﻟﻌﻨﻮﻩ ﻭﳕﻮﻩ(‪ ،‬ﲢﺮﻳﻒ‪ ،‬ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪(٣‬‬
‫ﺍﳌﻨﻬﺎﺝ ‪.١٠-٩/٥‬‬ ‫‪(٤‬‬
 ‫‪ ١١٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧﺴﺒﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺇﱃ ﻟﻌﻨﻬﻤﺎ‪.‬‬

‫ﻭﺍﳊﻜﻢ ﺑﺄﻥ ﻻﻋﲏ ﻋﻠﻲ‪ ‬ﺃﻋﻠﻢ ﻭﺃﺩﻳﻦ ﻣﻦ ﻻﻋﲏ ﻋﺜﻤﺎﻥ((‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺬﻩ ﺑﺸﻌﺔ)‪ ،(١‬ﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺻﺤﻴﺢ‪،‬‬
‫ﻷﻥ ﻣﺮﺍﺩﻩ‪ :‬ﺃﻧﻪ ﻟﻮ ﻗﻮﺑﻞ ﺑﲔ ﺃﻋﺪﺍﺀ ﻋﻠﻲ‪ ‬ﺍﳌﻮﺍﻟﲔ ﻟﻌﺜﻤـﺎﻥ‪ ،‬ﻭﺑـﲔ‬
‫ﺃﻋﺪﺍﺋﻪ ﺍﳌﻮﺍﻟﲔ ﻟﻌﻠﻲ‪ ،‬ﻭﻧﻈﺮ ﰲ ﺃﺣﻮﺍﳍﻢ ﺑﺎﻹﻧﺼﺎﻑ‪ ،‬ﻟﻈﻬﺮ ﺃﻥ ﺃﻭﻟﻴﺎﺀ‬
‫ﻋﺜﻤﺎﻥ ﺃﻋﻠﻢ ﻭﺃﺩﻳﻦ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﻞ ﻻ ﳜﻠﻮﻥ ﻣﻦ ﺧﻠﻞ‬
‫ﻭﺗﻜﻠﻢ ﰲ ﻋﻠﻲ ﻭﻋﺜﻤﺎﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ( ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛـﺎﻥ‬
‫ﺫﻟﻚ ﻣﻨﻬﻢ ]‪/٩‬ﺃ[ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻋﻔﺎ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﻓﺎﻧﻈﺮ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﻋﺜﻤﺎﻥ ﻭﺃﻋﺪﺍﺀ ﻋﻠﻲ‪ ‬ﻣﻦ ﺍﳌﺮﻭﺍﻧﻴﺔ‪ ،‬ﻭﺃﻋﺪﺍﺀ‬
‫ﻋﺜﻤﺎﻥ ﻭﺃﻭﻟﻴﺎﺀ ﻋﻠﻲ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﲡﺪ ﺍﳌﺮﻭﺍﻧﻴﲔ ﺃﻋﻠﻢ ﻭﺃﺩﻳﻦ ﻣـﻦ‬
‫ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺑﻮﻥ ﺑﻌﻴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻻ ﳜﻠـﻮﻥ‬
‫ﻣﻦ ﺍﻻﳓﺮﺍﻑ‪.‬‬

‫‪ ( ١‬ﺃﻱ ‪ :‬ﰲ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪ ،‬ﻻ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺜﻼﺛﻮن‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻫﺎﻧﺔ ﻟﺠﺎﻧﺐ ﻋﻠﻲ‪ ! ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﻛﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺮﺍﻓﻀﺔ ﺃﻥ ﺭﻋﻴﺔ ﻋﻠﻲ‪ ‬ﺃﻓﻀﻞ ﻣﻦ ﺭﻋﻴﺘﻪ‪،‬‬

‫ﺑﻞ ﻣﺬﻫﺒﻬﻢ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺑﺈﻣﺎﺭﺗﻪ)‪ (١‬ﻓﻬﻮ ﺇﻣﺎ ﻛﺎﻓﺮ ﻭﺇﻣﺎ ﻓﺎﺳـﻖ ‪..‬‬
‫ﺭﺩﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻓﻘﺪ ﺍﻧﺘﻈﻤﺖ ﺍﻷﻣﻮﺭ ﳌﻌﺎﻭﻳﺔ ﻣﺎ ﱂ ﻳﻨﺘﻈﻢ ﻟﻌﻠﻲ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺭﻋﻴﺘﻪ ﺧﲑﺍﹰ ﻣﻦ ﺭﻋﻴﺔ ﻋﻠﻲ‪.(٢)‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻓﻴﻪ ﺇﻫﺎﻧﺔ ﳉﺎﻧﺐ ﻋﻠﻲ ‪.((.. ‬‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺃﻥ ﺭﻋﻴﺔ ﻣﻌﺎﻭﻳﺔ ﻣﻦ ﻫـﺬﻩ‬
‫ﺍﳊﻴﺜﻴﺔ ﺧﲑ ﻣﻦ ﺭﻋﻴﺔ ﻋﻠﻲ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻣﻜﺮﻡ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ ﻳﺒﺘﻠﻴﻪ ﺍﷲ‬
‫ﺑﺎﻷﺷﺮﺍﺭ ﻟﻴﺰﺩﺍﺩ ﺩﺭﺟﺔ ﻋﻨﺪ ﺍﷲ ﺑﺎﻟﺼﱪ ﻋﻠﻴﻬﻢ‪.‬‬

‫‪ ( ١‬ﻣﺮﺟﻊ ﺍﻟﻀﻤﲑ ﰲ ﻛﻞ ﻣﻦ )ﺭﻋﻴﺘﻪ( ﻭ)ﺑﺈﻣﺎﺭﺗﻪ( ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪. ‬‬

‫‪ ( ٢‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٤٦٦/٥‬‬
 ‫‪ ١١٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻻﻋﱰاض اﻟﺤﺎدي واﻟﺜﻼﺛﻮن‬

‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ إﻧﻜﺎر ﻟﻌﻠﻢ ﻋﻠﻲ‪ ! ‬واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﳌﺎ ﻓﺘﺢ ﺍﻟﺮﺍﻓﻀﻲ ﻓﻤﻪ ﰲ ﺫﻡ ﺃﰊ ﺑﻜﺮ‪ ‬ﻭﻗﻠﺔ ﻋﻠﻤﻪ‪،‬‬

‫ﻭﺃﻓﺮﻁ ﰲ ﻣﺪﺡ ﻋﻠﻲ‪ ‬ﺑﻜﺜﺮﺓ ﻋﻠﻤﻪ‪ ،‬ﻭﺫﻛﺮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻟﻘﻤﻪ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺭﲪﻪ ﺍﷲ( ﺣﺠﺮﺍﹰ ﰲ ﻓﻴﻪ ﺑﻘﻮﻝﹴ ﺣﺎﺻﻠﹸﻪ‪:‬‬
‫ﺃﻥ ﻋﻠﻴﺎﹰ ﻛﺎﻥ ﳜﺎﻃﺐ ﺑﻨﺤﻮ ﻗﻮﻟﻪ‪ :‬ﺳﻠﻮﱐ ﻗﺒﻞ ﺃﻥ ﺗﻔﻘﺪﻭﱐ‬
‫‪ ..‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ‪ ..‬ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻋﻮﺍﻡ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺷﺮﺍﺭﻫﻢ)‪.(١‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻭﻫﺬﺍ ﺇﻓﺮﺍﻁ ﻣﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺣﻴﺚ ﺃﻧﻜـﺮ‬
‫ﻋﻠﻢ ﻋﻠﻲ‪ ،‬ﻭﺻﺮﺡ ﺑﺄﻥ ﺑﻴﺎﻥ ﻋﻠﻤﻪ ﻛﺎﻥ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﻬﺎﻝ ‪.((.. ..‬‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﻓﻬﻤﺖ‪.‬‬
‫ﻷﻥ ﻣﻘﺼﻮﺩﻩ‪ :‬ﺃﻥ ﻋﻠﻢ ﻋﻠﻲ‪ ‬ﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﻋﻠـﻢ‬
‫ﺍﻟﺼﺪﻳـﻖ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ‪– ‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ –‪:‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪ ٥٠٧/٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺃﻧﻪ ﻛﺎﻥ ﺃﻋﻠﻤﻨﺎ)‪ ،(١‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﻦ ﺧﺎﻟﻂ ﺃﺑﺎ ﺑﻜﺮ ﰲ ﺧﻼﻓﺘﻪ‬

‫ﻛﺎﻧﻮﺍ)‪ (٢‬ﻣﻦ ﺃﺟﻼﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﻛﺎﺑﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﻊ ﺫﻟﻚ‬
‫ﻛﺎﻧﻮﺍ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ‪] ،‬ﻭﺃﻥ ﻣﻦ ﺧﺎﻟﻂ ﻋﻠﻴﺎﹰ ﰲ[)‪ (٣‬ﺧﻼﻓﺘﻪ ﻛﺎﻥ‬
‫ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﻋﻮﺍﻡ ﺍﻷﺗﺒﺎﻉ ﻭﺍﻷﺷﺮﺍﺭ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﺬﻳﻦ‬
‫ﺗﺸﻴﻌﻮﺍ ﻣﻦ ﺃﺻﺤﺎﺑـﻪ‪ ،‬ﻭﻻ ﺷـﻚ ﺃﻥ ﻋﻠﻴﺎﹰ ﻛﺎﻥ ﺃﻋﻠﻢ ﺃﻫﻞ ﻭﻗﺖ‬
‫ﺧﻼﻓﺘﻪ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺇﻥ ﱂ ﻳﻜﻦ ﺃﻋﻠﻢ ﻣﻨﻪ ﻓﻼ ﺃﻗﻞ ﺃﻧﻪ ﻛﺎﻥ ﻣﺴﺎﻭﻳﺎﹰ‬
‫ﻣﻌﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻹﻧﺼﺎﻑ ﻣﻦ ﺩﻳﺪﻥ ﺃﻫﻞ ﺍﻟﻮﻓﺎﻕ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻧﻲ واﻟﺜﻼﺛﻮن‬

‫ﻗﻮل اﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄن‪ :‬ﻋﺼﻤﺔ دم ﻋﺜﻤﺎن أﻇﻬﺮ ﻣﻦ ﻋﺼﻤﺔ دم ﻋﻠﻲ‪‬‬
‫واﻟﺤﺴﲔ ‪ ..‬ﻛﻼم ﺑﺎﻃﻞ… واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺭﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟـﺬﻳﻦ ﻳﺒـﺎﻟﻐﻮﻥ ﰲ‬

‫ﺣﺮﻣﺔ ]‪/٩‬ﺏ[ ﻗﺘﻞ ﻋﻠﻲ ﻭﺍﳊﺴﲔ ﻭﻳﺮﻭﻥ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻣﺒﺎﺣﺎﹰ ﺑـﻞ‬

‫‪ ( ١‬ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟـﻨﱯ ‪: ‬ﺳـﺪﻭﺍ ﺍﻷﺑـﻮﺍﺏ ﺇﻻ ﺑـﺎﺏ ﺃﰊ ﺑﻜـﺮ‪،‬‬

‫ﺡ‪.١٩١-١٩٠/٣٣٨١،٤:‬‬
‫‪ ( ٢‬ﻛﺘﺐ ﺍﻟﻨﺎﺳﺦ ﻫﻨﺎ ﻋﺒﺎﺭﺓ ‪" :‬ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ ﻭﺃﻛﺎﺑﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﻊ ﺫﻟـﻚ " ﰒ‬
‫ﺷﻄﺒﻬﺎ‪.‬‬
‫‪ ( ٣‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﲏ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ‪.‬‬
 ‫‪ ١١٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻳﻌﺘﻘﺪﻭﻧﻪ ﻗﺮﺑﺔ –‪:‬‬

‫)) ﻋﺼﻤﺔ ﺩﻡ ﻋﺜﻤﺎﻥ ﺃﻇﻬﺮ ﻣﻦ ﻋﺼﻤﺔ ﺩﻡ ﻋﻠﻲ ﻭﺍﳊﺴـﲔ‬
‫‪ ‬ﻭﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺘﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺷﺒﻬﺔ ﻗﺘﻠﺘﻪ ﺃﺿﻌﻒ ﺑﻜﺜﲑ‬
‫ﻣﻦ ﺷﺒﻬﺔ ﻗﺘﻠﺘﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻋﺜﻤﺎﻥ ﱂ ﻳﻘﺘﻞ ﻣﺴﻠﻤﺎﹰ ﻭﻻ ﻗﺎﺗﻞ ﺃﺣﺪﺍ ﻋﻠﻰ‬
‫ﻭﻻﻳﺘﻪ ﺃﺻﻼﹰ ‪.(١)((..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻛﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻃﻞ ‪.((..‬‬
‫ﻗﻠﺖ‪ :‬ﻗﺘﻞ ﻛﻞ ﻣﻨﻬﻢ ﻣﻦ ﺃﻗﺒﺢ ﺍﻷﻣﻮﺭ ﻭﺃﺧﺒﺚ ﺍﻟﺸـﺮﻭﺭ‪،‬‬
‫ﻭﻟﻜﻦ ﻟﻮ ﻧ‪‬ﻈ‪‬ﺮ‪ ‬ﰲ ﻣﺮﺗﺒﺔ ﻛﻞ ﻣﻨﻬﻢ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻘﺘﻠﻬﻢ ﻟﺮﲟﺎ ﺗﺮﺟﺤﺖ‬
‫ﺃﻗﺒﺤﻴﺔ ﻗﺘﻠﻪ ﻋﻠﻰ ﺃﻗﺒﺤﻴﺔ ﻗﺘﻠﻬﻤﺎ‪ ،‬ﻓﻼ ﻟﻮﻡ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻋﻠﻰ‬
‫ﻣﺒﻠﻎ ﻋﻠﻤﻪ‪.‬‬

‫اﻻﻋﱰاض اﻟﺜﺎﻟﺚ واﻟﺜﻼﺛﻮن‬

‫ﻗﻮل اﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄن ﻓﻀﻞ أﺑﻲ ﺑﻜﺮ ﻋﻠﻰ ﻓﺎﻃﻤﺔ أﻋﻈﻢ ‪ ..‬ﻟﻴﺲ‬
‫ﺑﺼﺤﻴﺢ … واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺮﺍﻓﻀﺔ‪:‬‬

‫‪ ( ١‬ﺍﻧﻈﺮ ﺍﳌﻨﻬﺎﺝ ‪.٥١٧/٥‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫))ﺇﻥ ﻓﻀﻞ ﺃﰊ ﺑﻜﺮ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ﺃﻋﻈﻢ ‪.(١) ((..‬‬

‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻭﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ‪. ((..‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﻟﻔﺎﻃﻤﺔ ﺃﻓﻀﻠﻴﺔ ﺟﺰﺋﻴﺔ)‪ ،(٢‬ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻷﺑـﻲ ﺑﻜﺮ ﺃﻓﻀﻠﻴﺔ ﺍﳌﺮﺗﺒﺔ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻳﺪﻝ‬
‫ﻣﻌﻈﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻧ‪‬ﻘﻮﻝ ﺍﻷﺋﻤﺔ‪ ،‬ﻛﻔﻰ ﻓﺎﻃﻤﺔ ﺷﺮﻓﺎﹰ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺑﻴﺪ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬

‫اﻟﺮاﺑﻊ واﻟﺜﻼﺛﻮن‬
‫ﻓﻲ ﻛﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﺗﻨﻘﻴﺺ ﻟﻔﺎﻃﻤﺔ ! واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫)) ﻟﻴﺲ ﺗﻨـﺰﻳﻪ ﻓﺎﻃﻤﺔ ﻣﻦ ﺍﻟﻈﻦ ﻭﺍﳍﻮﻯ ﺑﺄﻭﱃ ﻣﻦ ﺗﻨـﺰﻳﻪ‬
‫ﺃﺑـﻲ ﺑﻜﺮ ‪.(٣) ((..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻓﻴﻪ ﺗﻨﻘﻴﺺ ﻟﻔﺎﻃﻤﺔ ‪.((..‬‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪.٥٢٢/٥‬‬
‫‪ ( ٢‬ﰲ ﺍﻷﺻﻞ ‪) :‬ﺍﳉﺰﺋﻴﺔ( ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻟﻌﻞ ﺍﻷﻭﱃ ﻣﺎ ﺃﺛﺒﺖ‪.‬‬
‫‪ ( ٣‬ﺍﳌﻨﻬﺎﺝ ‪.٥٢٢/٥‬‬
 ‫‪ ١١٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺗﻨﻘﻴﺺ ﳍﺎ‪ ،‬ﺑﻞ ﺑﻴﺎﻥ ﺃﻥ ﺗﻨـﺰﻳﻪ ﻛﻞ ﻣﻨﻬﻤﺎ‬

‫ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻟﻴﺲ ﺗﻨـﺰﻳﻪ ﺃﺣﺪﳘﺎ ﺃﺣﻖ ﻣﻦ ﺍﻷﺧﲑ‪ ،‬ﻓﻤﻦ ﻧﺰﻩ ﻓﺎﻃﻤﺔ‬
‫ﻋﻦ ﺍﳍﻮﻯ ﻭﺍ‪‬ﻢ ﺃﺑﺎ ﺑﻜﺮ ﺑﻪ ﻓﻘﺪ ﺃﺧﻄﺄ‪ ،‬ﻷﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﺑﺮﻱﺀ ﻣﻨﻪ‪.‬‬
‫اﻻﻋﱰاض اﻟﺨﺎﻣﺲ واﻟﺜﻼﺛﻮن‬
‫ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺟﻌﻞ ﻓﺎﻃﻤﺔ أﻋﻠﻢ ﻣﻦ أﺑﻲ ﺑﻜﺮ ﻛﺎن ﻣﻦ أﺟﻬﻞ اﻟﻨﺎس‬
‫‪ ..‬ﺗﻨﻘﻴﺺ ﻟﻔﺎﻃﻤﺔ … واﻟﺮد ﻋﻠﻴﻪ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪)) :‬ﻣﻦ ﺟﻌﻞ ﻓﺎﻃﻤﺔ ﺃﻋﻠﻢ ﻣـﻦ ﺃﰊ ﺑﻜـﺮ‬

‫ﻭﺃﻋﺪﻝ ﰲ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ‪.(١)((..‬‬
‫ﻗﺎﻝ ﺍﳌﻌﺘﺮﺽ‪)) :‬ﻓﻴﻪ ﺗﻨﻘﻴﺺ ﻟﻔﺎﻃﻤﺔ ‪.((..‬‬
‫ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﺮﺩ ﺑﻪ ﻋﻠﻰ‬
‫ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻗﻠﻬﻢ ﻋﻘـﻼﹰ ﻭﺃﺭﺩﺍﻫـﻢ ﻓﻬﻤـﺎﹰ‬
‫ﻭﺃﻛﺜﺮﻫﻢ ﺗﻌﺼﺒﺎﹰ ﻭﺃﺿﻠﻬﻢ ﻃﺮﻳﻘﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ)‪ (٢‬ﳌﺎ ﺷﺮﺏ ﺷـﺮﺑﺔ‬
‫ﻣﻦ ﻣﺎﺀ ﻣﺬﻫﺒﻬﻢ ﺍﻟﺮﺩﻱﺀ ﺻﺎﺭ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄـﺄ ﻭﻻ‬
‫ﻳﻬﺘﺪﻱ‪.‬‬

‫‪ ( ١‬ﺍﳌﻨﻬﺎﺝ ‪.٥٢٢/٥‬‬
‫‪ ( ٢‬ﻳﻘﺼﺪ ﺍﳌﻌﺘﺮﺽ )ﳏﻤﺪ ﻣﻌﲔ(‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﻣﺎ ﺃﺑﺮﺉ ﻧﻔﺴﻲ ﻣﻦ ﺍﻻﺧﺘﻼﻝ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣـﻦ‬

‫‪.. ‬‬ ‫ﻟﻮﺍﺯﻡ ﺍﻹﻧﺴـﺎﻥ‪ ،‬‬
‫…‪‬‬ ‫‪‬‬
‫)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻣﻦ ﺍﻵﻳﺔ‪.(٢٨٦:‬‬
‫ﻭﻣﺎ ﺃﺑﺮﺉ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ – ﻣﻦ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻷﻧـﻪ‬
‫ﻟﻴﺲ ﲟﻌﺼﻮﻡ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﻈﺮ ﰲ ﻣﺆﻟﻔﺎﺗﻪ ﻳﺮﺷـﺪ ﺇﱃ ﺳـﻌﺔ ﻋﻠﻤـﻪ‪،‬‬
‫ﻭﺟﻮﺩﺓ ﻓﻬﻤﻪ‪/١٠] ،‬ﺃ[ ﻭﺍﺗﺒﺎﻋﻪ ﺍﳊﻖ ﻋﻠﻰ ﻣﺒﻠﻎ ﺩﺭﺍﻳﺘﻪ‪ ،‬ﻭﻗﺪ ﺃﺛـﲎ‬
‫ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺷﻬﺪﺍﺀ ﺍﷲ ﰲ ﺃﺭﺿﻪ ‪. .‬‬

‫‪‬‬
 ‫‪ ١١٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫]ﻣﻤﻦ أﺛﻨﻰ ﻋﻠﻰ ﺷﻴﺦ اﻹﺳﻼم[‬

‫ﻓﻤﻤﻦ ﺃﺛﲎ ﻋﻠﻴﻪ‪:‬‬
‫‪ð‬ﺍﻟﺴﻴﻮﻃﻲ)‪ (١‬ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ)‪ (٢‬ﺑﻘﻮﻟﻪ‪:‬‬
‫))ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓﻆ ﺍﻟﻨﺎﻗﺪ ﺍﻟﻔﻘﻴﻪ ﺍ‪‬ﺘﻬﺪ ﺍﳌﻔﺴﺮ‬
‫ﺍﻟﺒﺎﺭﻉ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻠﻢ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻧﺎﺩﺭﺓ ﺍﻟﻌﺼﺮ ‪ .. ..‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﲝﻮﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻦ ﺍﻷﺫﻛﻴﺎﺀ ﺍﳌﻌﺪﻭﺩﻳﻦ‪ ،‬ﻭﺍﻟﺰﻫﺎﺩ ‪ ..‬ﺃﻟﻒ ﺛﻼﲦﺎﺋﺔ‬
‫ﳎﻠﺪﺓ((‪.‬‬
‫‪ð‬ﻭﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﺰﻣﻠﻜﺎﱐ)‪ (٣‬ﺑﻘﻮﻟﻪ‪:‬‬

‫‪ ( ١‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤـﺪ ﺍﳋﻀـﲑﻱ ﺍﻟﺴـﻴﻮﻃﻲ‬

‫)‪٩١١-٨٤٩‬ﻫـ( ﺇﻣﺎﻡ ﻣﻌﺮﻭﻑ ﺑﻮﺍﺳﻊ ﺍﻃﻼﻋﻪ ﻭﻏﺰﺍﺭﺓ ﻋﻠﻤـﻪ‪ ،‬ﺷـﻬﲑ‬
‫ﲟﺆﻟﻔﺎﺗﻪ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ‪ ٦٠٠‬ﻣﺆﻟﻔﺎﹰ‪ ،‬ﻧﺸﺄ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﻳﺘﻴﻤﺎﹰ‪ ،‬ﻭﺍﻋﺘﺰﻝ ﺍﻟﻨـﺎﺱ‬
‫ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ‪ ،‬ﻓﺎﺷﺘﻐﻞ ﺑﺎﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ‬
‫ﺃﻥ ﺗﻮﰲ‪ ،‬ﺗﺮﲨﺘﻪ ﰲ ﻛﺘﺎﺑﻪ "ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ" ‪ ،١٨٨/١‬ﻭﺍﻧﻈـﺮ ﺍﻟﻀـﻮﺀ‬
‫ﺍﻟﻼﻣﻊ ‪ ،٦٥/٤‬ﺍﻷﻋﻼﻡ ‪. ٣٠٢-٣٠١/٣‬‬
‫‪ ( ٢‬ﺹ ‪.٥٢١-٥٢٠‬‬
‫‪ ( ٣‬ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺍﻟﺰﻣﻠﻜﺎﱐ‪ ،‬ﻭﻟﺪ ﺑﺪﻣﺸـﻖ ﰲ ‪ ،٦٦٧ :‬ﻭﺗـﻮﰲ ﰲ ﺑﻠﺒـﻴﺲ ﲟﺼـﺮ ﰲ ‪:‬‬
‫‪٧٢٧‬ﻫـ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ‪ :‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﰲ‬
‫ﻣﺴﺄﻟﱵ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ‪ :‬ﺣﺴـﻦ ﺍﶈﺎﺿـﺮﺓ ‪،١٧٦/١‬‬
‫ﺍﻟﺸﺬﺭﺍﺕ ‪ ،٧٨/٦‬ﺍﻷﻋﻼﻡ ‪.٢٨٤/٦‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ ..‬ﺍﻟﻘﺪﻭﺓ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻌﺎﺭﻑ ‪ ..‬ﻣﻔﱵ ﺍﻷﻧﺎﻡ ﺳﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫))‬

‫‪ ..‬ﺍﻟﻮﺭﻉ ﻧﺎﺻﺮ ﺍﻟﺴﻨﺔ ‪ ..‬ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ‪ ..‬ﺁﺧﺮ‬

‫ﺍ‪‬ﺘﻬﺪﻳﻦ)))‪ ،(١‬ﻭ))ﻭﺍﺭﺙ ﺍﻷﻧﺒﻴﺎﺀ ﻭﳏﻲ ﺍﻟﺴﻨﺔ(()‪.(٢‬‬

‫‪ð‬ﻭﺍﻟﺬﻫﱯ)‪ (٣‬ﺑﻘﻮﻟﻪ‪:‬‬
‫))ﺍﻟﻌﺎﱂ ﺍﻷﻭﺣﺪ ﺃﻋﺠﻮﺑﺔ ﺍﻟﺰﻣﺎﻥ ﲝﺮ ﺍﻟﻌﻠﻮﻡ ﺣﱪ ﺍﻟﻘﺮﺁﻥ(()‪.(٤‬‬

‫ﻫﺬﺍ ﻣﻠﺨﺺ ﻣﺎ ﻧﻘﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﳑﺎ ﻛﺘﺒﻪ ﺍﻟﺰﻣﻠﻜﺎﱐ ﲞﻄﻪ ﰲ ﻭﺻـﻒ‬ ‫‪(١‬‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻛﺘﺎﺑﻪ "ﺑﻴﺎﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺑﻄـﺎﻝ ﺍﻟﺘﺤﻠﻴـﻞ"‪ ،‬ﺍﻧﻈـﺮﻩ‬
‫ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٩-٨‬‬
‫ﻭﻫﺬﺍ ﻣﺄﺧﻮﺫ ﳑﺎ ﻛﺘﺒﻪ ﺍﻟﺰﻣﻠﻜﺎﱐ ﲞﻄﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺭﻓﻊ ﺍﳌﻼﻡ ﻋﻦ ﺍﻷﺋﻤـﺔ‬ ‫‪(٢‬‬
‫ﺍﻷﻋﻼﻡ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻧﻈﺮﻩ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٩‬‬
‫ﻫﻮ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )‪٧٤٨-٦٧٣‬ﻫــ(‪،‬‬ ‫‪(٣‬‬
‫ﺣﺎﻓﻆ ﻣﻌﺮﻭﻑ ﺑﻌﻠﻤﻪ ﻭﻓﻀﻠﻪ ﻭﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﺸﻬﲑﺓ ﺍﻟﱵ ﺗﻘﺎﺭﺏ ﺍﳌﺎﺋﺔ‪ ،‬ﻣﻨﻬﺎ ‪:‬‬
‫ﺍﻟﺪﺭﺓ ﺍﻟﻴﺘﻴﻤﻴﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﺘﻴﻤﻴﺔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺗﻼﻣﺬﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ .‬ﺭﺍﺟـﻊ‬
‫ﻟﺘﺮﲨﺘﻪ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ‪ ،٧١/٢:‬ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ﺹ‪ ،٥٢٣-٥٢١‬ﺃﲜـﺪ‬
‫ﺍﻟﻌﻠﻮﻡ ‪ ،٨٠/٣‬ﺍﻷﻋﻼﻡ ‪.٣٢٦/٥‬‬
‫ﻫﺬﺍ ﻣﻠﺨﺺ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺬﻫﱯ ﻋﻠﻰ ﺁﺧﺮ ﻛﺘﺎﺏ "ﺭﻓﻊ ﺍﳌـﻼﻡ ﻋـﻦ‬ ‫‪(٤‬‬
‫ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ" ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻧﻈﺮﻩ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٩‬‬
 ‫‪ ١٢٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ð‬ﻭﺍﳌﺰﻱ)‪ :(١‬ﺑﻔﻀﺎﺋﻞ)‪.(٢‬‬
‫‪ð‬ﻭﺍﻟﱪﺯﺍﱄ)‪ (٣‬ﺑﻘﻮﻟﻪ‪:‬‬
‫))ﻛﺎﻥ ﺇﻣﺎﻣﺎﹰ ﻻ ﻳﻠﺤﻖ ﻏﺒﺎﺭﻩ ﰲ ﻛﻞ ﺷـﻲﺀ ﻭﺑﻠـﻎ ﺭﺗﺒـﺔ‬
‫ﺍﻻﺟﺘﻬﺎﺩ(()‪.(٤‬‬

‫ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻘﻀـﺎﻋﻲ‬ ‫‪(١‬‬
‫ﺍﻟﻜﻠﱯ ﺍﳌﺰﻱ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻣﻦ ﺗﻼﻣﺬﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻟﺪ ﺑﻈـﺎﻫﺮ‬
‫ﺣﻠﺐ ﰲ ‪٦٥٤‬ﻫـ‪ ،‬ﻭﻧﺸﺄ ﺑﺎﳌﺰﺓ )ﻣﻦ ﺿﻮﺍﺣﻲ ﺩﻣﺸﻖ( ﻭﺗﻮﰲ ﰲ ﺩﻣﺸـﻖ‬
‫ﰲ ‪٧٤٢‬ﻫـ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ‪ :‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﰲ ﺃﲰـﺎﺀ ﺍﻟﺮﺟـﺎﻝ‪ ،‬ﲢﻔـﺔ‬
‫ﺍﻷﺷﺮﺍﻑ ﲟﻌﺮﻓﺔ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﺗﺮﲨﺘـﻪ ﰲ ‪ :‬ﺗـﺬﻛﺮﺓ ﺍﳊﻔـﺎﻅ ‪،١٤٩٨/٤‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ﺹ‪ ،٥٢١‬ﺷـﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪ ،١٣٦/٦‬ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ‬
‫‪ ،١٥٤/١‬ﺍﻷﻋﻼﻡ ‪.٢٣٦/٨‬‬
‫ﳑﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﳌﺰﻱ ﰲ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﻮﻟﻪ ‪" :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﺭﺃﻯ ﻫﻮ‬ ‫‪(٢‬‬
‫ﻣﺜﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍﹰ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻻ ﺃﺗﺒﻊ ﳍﻤـﺎ‬
‫ﻣﻨﻪ"‪ .‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٧‬‬
‫ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟـﱪﺯﺍﱄ ﺍﻹﺷـﺒﻴﻠﻲ ﺍﻟﺪﻣﺸـﻘﻲ‬ ‫‪(٣‬‬
‫)‪٧٣٩-٦٦٥‬ﻫـ( ﻣﻦ ﺗﻼﻣﺬﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺑﺮﺯﺍﻟﺔ ﻗﺒﻴﻠﺔ ﺑﺎﻷﻧـﺪﻟﺲ‪،‬‬
‫ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺫﻳﻞ ﺗﺎﺭﻳﺦ ﺃﰊ ﺷﺎﻣﺔ ﰲ ﺳﺒﻊ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺑﻠـﻎ‬
‫ﺛﺒﺘﻪ ﺑﻀﻌﺎﹰ ﻭﻋﺸﺮﻳﻦ ﳎﻠﺪﺍﹰ‪ ،‬ﺗﻮﰲ ﳏﺮﻣﺎﹰ ﲞﻠﻴﺺ ﰲ ﺫﻱ ﺍﳊﺠـﺔ‪ ،‬ﺭﺍﺟـﻊ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ﺹ‪ ،٥٢٦‬ﺍﻟﺸﺬﺭﺍﺕ‪ ،١٢٢/٦‬ﺍﻷﻋﻼﻡ ‪.١٨٢/٥‬‬
‫ﻛﺬﺍ ﻧﻘﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ )ﺹ‪ (١٢‬ﻋﻦ ﻣﻌﺠﻢ ﺷـﻴﻮﺥ‬ ‫‪(٤‬‬
‫ﺍﻟﱪﺯﺍﱄ‪ ،‬ﻭﰲ ﳐﺘﺼﺮ ﻃﺒﻘﺎﺕ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻛﺬﻟﻚ‪ ،‬ﺍﻧﻈـﺮﻩ ﰲ ﺍﳉـﺎﻣﻊ‬
‫ﺹ‪.١٩٣‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫]ﻣﻤﻦ ﻣﺪح ﺷﻴﺦ اﻹﺳﻼم ﺑﻘﺼﺎﺋﺪ[‬

‫ﻭﻣﺪﺣﻪ ﺑﻘﺼﺎﺋﺪ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﻓﻤﻨﻬﻢ‪:‬‬
‫‪ð‬ﳒﻢ ﺍﻟﺪﻳﻦ)‪ (١‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻓﺠﺎﺀ ﲝﱪ ﻋﺎﱂ ﻣﻦ ﺳﺮﺍﺗـﻬﻢ‬
‫ﻟﺴﺒﻊ ﻣﺌﲔﹴ ﺑﻌﺪ ﻫﺠﺮﺓ ﻳﺜﺮﺏ‬
‫ﻳﻘﻴﻢ ﻗﻨﺎﺓ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺍﻋﻮﺟﺎﺟﻬﺎ‬
‫ﻭﻳﻨﻘﺬﻫﺎ ﻣﻦ ﻗﺒﻀﺔ ﺍﳌﺘﻐﺼﺐ)‪.(٢‬‬

‫‪ ( ١‬ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺘﺮﻛﻲ ﺍﳌﺼﺮﻱ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ‪ ،‬ﳒﻢ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻗﺎﻝ ﳏﻘﻖ ﺍﻟﻌﻘﻮﺩ )ﺹ‪ :(٣٧٦‬ﻭﻟﺪ ﰲ ‪٦٧٠:‬ﻫـ‪ ،‬ﻭﺍﻧﻘﻄﻌﺖ‬
‫ﺃﺧﺒﺎﺭﻩ ﺑﻌﺪ ‪٧٢١:‬ﻫـ‪ .‬ﻭﱂ ﺃﺟﺪ ﰲ ﺗﺮﲨﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻟﻪ ﻗﺼـﻴﺪﺗﺎﻥ‬
‫ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﳑﺎ ﺭﺛﻰ ﺑﻪ ﺷﻴﺦ ﺍﻹﺳـﻼﻡ‪ ،‬ﺇﺣـﺪﺍﳘﺎ )‪ (١٠‬ﺃﺑﻴـﺎﺕ‬
‫)ﺹ‪ ،(٤٢٥-٤٢٤‬ﻭﺍﻟﺜﺎﻧﻴــﺔ )‪ (٦٧‬ﺑﻴﺘــﺎﹰ )ﺹ‪ .(٣٨٣-٣٧٦‬ﻭﺫﻛــﺮ‬
‫ﺍﻟﻘﻨﻮﺟﻲ ﰲ ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ )‪ (١١٣/٣‬ﺑﻴﺘﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﻗﺼﻴﺪﺗﻪ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ‪:‬‬
‫ﻳﻌﻨﻔﲏ ﰲ ﺑﻐﻴﱵ ﺭﺗﺒﺔ ﺍﻟﻌﻠﻰ – ﺟﻬﻮﻝ ﺃﺭﺍﻩ ﺭﺍﻛﺒﺎﹰ ﻏﲑ ﻣﺮﻛﱯ‬
‫ﺗﻨﺒﻴﻪ ‪ :‬ﻫﻨﺎﻙ ﳒﻢ ﺍﻟﺪﻳﻦ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ‪ :‬ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘـﻮﻱ‬
‫ﺍﻟﻄﻮﰲ ﳑﻦ ﻣﺪﺡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﺄﺷﻌﺎﺭﻩ ﲟﻨﺎﺳﺒﺔ ﺇﺧﺮﺍﺝ ﺍﺑﻦ ﻣﻬﻨـﺎ ﺷـﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳉﺐ‪ ،‬ﺍﻗﺮﺃﻫﺎ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪ ،٢٥٥-٢٥٤‬ﻭﻫﻮ ﳑـﻦ‬
‫ﺃﺧﺬ ﻋﻨﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻭﺃﺧﺬ ﻫﻮ ﻋﻨﻪ )ﺍﻧﻈﺮ ﺍﳉﺎﻣﻊ ﺹ‪ ،(١٨٩‬ﻭﺗﺮﲨﺘـﻪ‬
‫ﰲ ‪ :‬ﺍﻟﺸﺬﺭﺍﺕ‪.٣٩/٦‬‬
‫‪ ( ٢‬ﺍﻟﺒﻴـﺘﺎﻥ ﺭﻗﻢ ‪ ٣٠ ،٢٩ :‬ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻠﻤـﺬﻛﻮﺭ )‪ ٦٧‬ﺑﻴﺘـﺎﹰ(‪،‬‬
‫=‬ ‫ﻣﻄﻠﻌﻬﺎ ‪:‬‬
 ‫‪ ١٢٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ð‬ﻭﻣﻨﻬﻢ ﺃﻣﲔ ﺍﻟﺸﺎﻓﻌﻲ)‪ (١‬ﺑﻘﻮﻟﻪ‪:‬‬

‫ﻛﺎﻥ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻓﺬﺍﹰ‬
‫ﻭﻫﻮ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﻌﻔﺎﻑ ﻳﺴﻮﺩ‬
‫‪ð‬ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺴﺎﻛﺮ)‪ (٢‬ﺑﻘﻮﻟﻪ‪:‬‬
‫=ﺫﺭﺍﱐ ﻣﻦ ﺫﻛﺮﻯ ﺳﻌﺎﺩ ﻭﺯﻳﻨﺐ ** ﻭﻣﻦ ﻧﺪﺏ ﺃﻃﻼﻝ ﺍﻟﻠﱢﻮﻯ ﻭﺍﶈﺼ‪‬ﺐ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﻭﺍﺟﻌﻠﻪ ﱄ ﰲ ﺍﳌﻌﺎﺩ ﺫﺧــﲑﺓ ** ﺃﻓﻮﺯ ‪‬ﺎ ﰲ ﺍﳊﺸﺮ ﻣﻦ ﺧﻄﺒﻪ ﺍﻟﻮﰊ‬
‫ﻫﺬﺍ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ )ﺍﳌﺨﻄﻮﻁ( ‪" :‬ﻓﺠﺎﺀ ﻭﻳﻨﻘﺬﻫﺎ ﻣﻦ ﻗﺒﻀـﺔ ﺍﳌﺘﻐﺼـﺐ"‪،‬‬
‫ﻭﺃﺿﺎﻑ ﺍﳌﺼﺤﺢ ﺃﻭ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳍﺎﻣﺶ ﺑﻌﺪ ﻛﻠﻤﺔ )ﺟﺎﺀ( ‪ :‬ﲝﱪ ﻋﺎﱂ ﻣﻦ‬
‫ﺳﺮﺍ‪‬ﻢ‪ ،‬ﻭﺑﻘﻮﻟﻪ ﻳﻘﻴﻢ ﻗﻨﺎﺓ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺍﻋﻮﺟﺎﺟﻬﺎ" !!‪ ،‬ﻭﺍﻟﺘﺼـﺤﻴﺢ ﻣـﻦ‬
‫ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫‪ ( ١‬ﺃﻣﲔ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻮﻫـﺎﺏ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴـﻢ ﺍﺑﻦ ﺍﻟﺴﻼﺭ ﺍﻟﺪﻣﺸﻘﻲ‬
‫)‪٧٨٢-٦٩٨‬ﻫـ(‪ ،‬ﻋﻼﻣﺔ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﻣﻘﺮﺅﻫﺎ‪ ،‬ﻣﻦ ﺗﻼﻣـﺬﺓ ﺍﳊﺠـﺎﺭ‬
‫ﻭﺍﳌﺰﻱ‪ ،‬ﻭﻣﻦ ﺷﻴﻮﺥ ﺍﺑـﻦ ﺍﳉـﺰﺭﻱ )ﻏﺎﻳـﺔ ﺍﻟﻨﻬﺎﻳـﺔ ‪،٤٨٣-٤٨٢/١‬‬
‫ﺍﻟﺸﺬﺭﺍﺕ ‪ ،(٢٧٥/٦‬ﻭﺍﻟﺒﻴﺖ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪٣٩٥-٣٩٤‬‬
‫)ﺭﻗﻢ‪ (١١:‬ﻣﻦ ﻗﺼﻴﺪﺗﻪ ﺗﺘﻜﻮﻥ ﻣﻦ ‪ ٢٦‬ﺑﻴﺘﺎﹰ‪ ،‬ﻣﻄﻠﻌﻬﺎ ‪:‬‬
‫ﻛﻞ ﺣﻲ‪ ‬ﻟﻪ ﺍﳌﻤـــﺎﺕ ﻭﺭﻭﺩ *** ﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ﳌﺮﺀ ﺧﻠﻮﺩ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﻃﺒﺖ‪ ‬ﺗﺮﺑﺎﹰ‪ ،‬ﻭﻗﹸﺪ‪‬ﺳﺖ‪ ‬ﻣﻨﻚ ﺭﻭﺡ *** ﻭﻣ‪‬ﻨﹺﺤﺖ‪ ‬ﺍﻟﻨﻌﻴﻢ‪ ‬ﻣﻬﻤﺎ ﺗﺮﻳﺪ‬
‫‪ ( ٢‬ﻫﻮ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻡ ‪‬ﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﻈﻔﺮ ﺑﻦ ﳏﻤﻮﺩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﻣـﻦ‬
‫ﺷﻴﻮﺥ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﱪﺯﺍﱄ‪ ،‬ﻛﺎﻥ ﳏﺪﺛﺎﹰ ﻣﺆﺭﺧﺎﹰ ﻃﺒﻴﺒﺎﹰ‪ ،‬ﺗـﻮﰲ ﺑﺪﻣﺸـﻖ ﰲ‬
‫ﺷﻌﺒﺎﻥ ‪٧٢٣‬ﻫـ ﻋﻦ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﺳﻨﺔ )ﺍﻟﺸـﺬﺭﺍﺕ ‪ ،(٦١/٦‬ﻭﺍﻧﻈـﺮ‬
‫ﺍﻟﺒﻴﺘﲔ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٣٩٦‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺿﺤﻰ ﲝﺮ ﻋﻠﻢ‬

‫ﳚﻴﺐ ﺍﻟﺴﺎﺋﻠﲔ ﺑﻼ ﻗﻨﻮﻁ‬
‫ﺃﺣﺎﻁ ﺑﻜﻞ ﻋﻠﻢ ﻓﻴﻪ ﻧﻔﻊ‬
‫ﻓﻘﻞ ﻣﺎ ﺷﺌﺖ ﰲ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‬
‫‪ð‬ﻭﻣﻨﻬﻢ ﳏﻤﻮﺩ ﺍﻟﺪﻗﻮﻗﻲ)‪ (١‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺷﻴﺦ ﺍﻷﻧﺎﻡ ﺗﻘﻲ ﺩﻳﻦ ﳏﻤﺪ)‪.(٢‬‬

‫‪ ( ١‬ﻫﻮ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﺜﻨﺎﺀ ﳏﻤﻮﺩ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﻣﻘﺒﻞ ﺑﻦ ﺳـﻠﻴﻤﺎﻥ‬
‫ﺍﻟﺪﻗﻮﻗﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳊﻨﺒﻠﻲ ﺍﶈﺪﺙ ﺍﳊﺎﻓﻆ )‪٧٣٣-٦٦٣‬ﻫـ(‪ ،‬ﱂ ﻳﻜـﻦ‬
‫ﺑﺒﻐﺪﺍﺩ ﰲ ﻭﻗﺘﻪ ﺃﺣﺴﻦ ﻗﺮﺍﺀﺓ ﻟﻠﺤﺪﻳﺚ ﻣﻨﻪ ﻭﻻ ﻣﻌﺮﻓﺔ ﺑﻠﻐﺎﺗﻪ ﻭﺿﺒﻄﻪ‪ ،‬ﻭﻟـﻪ‬
‫ﺍﻟﻴﺪ ﺍﻟﻄﻮﱃ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻭﺇﻧﺸﺎﺀ ﺍﳋﻄﺐ )ﺷﺬﺭﺍﺕ ﺍﻟـﺬﻫﺐ ‪(١٠٦/٦‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺼﻔﺪﻱ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻌﺼﺮ ﻭﰲ ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ﳑﻦ ﺭﺛـﻰ ﺷـﻴﺦ‬
‫ﺍﻹﺳﻼﻡ )ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺎﻣﻊ‪ ،‬ﺹ‪.(٢٩٩‬‬
‫‪ ( ٢‬ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ )ﺭﻗﻢ ‪ ،(٢٧:‬ﻭﻋﺠﺰﻩ ‪ :‬ﻭﲨﺎﻝ ﻣـﺬﻫﺐ ﺫﻱ ﺍﻟﻔﻀـﺎﺋﻞ‬
‫ﺃﲪﺪ‪ .‬ﻭﺍﻟﻘﺼـﻴﺪﺓ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳـﺔ‪ ،‬ﺹ‪ ،٤٠١-٣٩٧‬ﰲ‪ ٥٦‬ﺑﻴﺘـﺎﹰ‪،‬‬
‫ﻣﻄﻠﻌﻬﺎ ‪:‬‬
‫ﻗﻒ ﺑﺎﻟﺮﺑﻮﻉ ﺍﳍﺎﻣﺪﺍﺕ ﻭﻋﺪ‪‬ﺩ *** ﻭﺍﺫﺭ ﺍﻟﺪﻣﻮﻉ ﺍﳉﺎﻣﺪﺍﺕ ﻭﺑﺪﺩ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﺻﻠﱠﻰ ﻋﻠﻴﻪ ﺍﷲ ﻣﺎ ﻫﺠﺮ ﺍﻟﻜﹶﺮﻯ *** ﺟﻔﻦ ﺍﻟﺘﻘﻲ‪ ‬ﺍﻟﻘﺎﻧﺖ ﺍﳌﺘﻬﺠﺪ‬
‫ﻭﻟﻪ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘــﺎﺋﺪ ﰲ ﻣﺪﺡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻗﺮﺃﻫـﺎ ﰲ ﺍﻟﻌﻘـﻮﺩ‬
‫)ﺹ‪.(٤١٣-٤٠١‬‬
 ‫‪ ١٢٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪ð‬ﻭﳏﻤﺪ ﺍﳉﻌﱪﻱ)‪ (١‬ﺑﻘﻮﻟﻪ‪:‬‬

‫ﻛﺎﻥ ﻗﻄﺒﺎﹰ ﻭﻋﺎﳌﺎﹰ ﻭﺇﻣﺎﻣﺎ‬
‫)‪(٢‬‬
‫ﻭﺷﻴﺨﺎﹰ ﻟﻮﺣﺪﻩ ﺑﺎﻟﻔﺨﺎﺭ ‪.‬‬
‫‪ð‬ﻭﻗﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺼﺮ ﺍﳌﻘﺮﺉ)‪ (٣‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻳﺎ ﺃﻭﺣﺪﺍﹰ ﰲ ﺣﻠﻤﻪ ﻭﻋﻠﻮﻣﻪ)‪.(٤‬‬

‫ﻫﻮ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺳـﺎﱂ‬ ‫‪(١‬‬
‫ﺍﳉﻌﱪﻱ‪ ،‬ﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﺗﺮﲨﺔ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺼﻔﺪﻱ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻌﺼـﺮ‬
‫ﳑﻦ ﺭﺛﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ )ﺍﳉﺎﻣﻊ ‪ ،(٢٩٩:‬ﻭﺍﻧﻈﺮ ﺃﺑﻴﺎﺗﻪ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳـﺔ‪،‬‬
‫ﺹ‪.٤١٥-٤١٣‬‬
‫ﺍﻟﺒﻴﺖ ﺭﻗﻢ ‪ ١٤ :‬ﻣﻦ ﻗﺼﻴﺪﺗﻪ )‪ ٢٥‬ﺑﻴﺘﺎﹰ( ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪ ،٤١٤‬ﻭﰲ‬ ‫‪(٢‬‬
‫ﺍﳌﺨﻄﻮﻁ ‪" :‬ﺃﻭﺣﺪ ﺑﺎﻟﻔﺨﺎﺭﺓ" ﺑﺪﻝ "ﻟﻮﺣﺪﻩ ﺑﺎﻟﻔﺨﺎﺭ" ‪ ،‬ﻭﺍﳌﺜﺒـﺖ ﻣـﻦ‬
‫ﺍﳌﺮﺟﻊ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﺗﺮﲨﺔ ﻟﻪ‪ ،‬ﻭﺃﺑﻴﺎﺗﻪ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪ ،٤١٧-٤١٥‬ﻭﺫﻛﺮﻩ‬ ‫‪(٣‬‬
‫ﺍﻟﺼﻔﺪﻱ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻌﺼﺮ ﳑﻦ ﺭﺛﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ )ﺍﻧﻈﺮ ﺍﳉﺎﻣﻊ ‪.(٢٩٩ :‬‬
‫ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﺭﻗﻢ ‪ ٢ :‬ﻣﻦ ﻗﺼﻴﺪﺗﻪ‪ ،‬ﻭﻋﺠﺰﻩ ‪ :‬ﺧﻠﺖ ﺍﻟﺒﻘـﺎﻉ ﻭﻗﻠﱠـﺖ‬ ‫‪(٤‬‬
‫ﺍﻟﻨﺼﺎﺭ‪ ،‬ﻭﺍﻟﻘﺼﻴﺪﺓ ﺗﺘﻜﻮﻥ ﻣﻦ ‪ ٤١‬ﺑﻴﺘﺎﹰ‪ ،‬ﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﻋﻈﻢ ﺍﳌﺼﺎﺏ ﻭﺯﺍﺩﺕ ﺍﻷﻓﻜﺎﺭ *** ﻭﺟﺮﺕ ﲝﻜﻢ ﻓﺮﺍﻗﻚ ﺍﻷﻗﺪﺍﺭ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﺻﻠﻰ ﻋﻠﻴﻪ ﺍﷲ ﻣﺎ ﺍﻫﺘﺰﺕ ﺍﻟﺜﺮﻯ *** ﻓﺮﺣﺎﹰ ﺇﺫﺍ ﻣﺎ ﺟﺎﺀﺕ ﺍﻷﻣﻄﺎﺭ‬
‫ﺍﻗﺮﺃﻫﺎ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪ .٤١٧-٤١٥‬ﻫﺬﺍ‪ ،‬ﻭﰲ ﺍﻷﺻﻞ ‪" :‬ﻋﻠﻤـﻪ"‬
‫ﺑﺪﻝ "ﺣﻠﻤﻪ" ﻭﺍﻟﺘﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺮﺟﻊ ﺍﳌﺬﻛﻮﺭ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻭﺑﻘﻮﻟﻪ‪:‬‬
‫)‪(١‬‬
‫ﻣﺎ ﻛﺎﻥ ﺇﻻ ﺣﱪ ﺃﻣﺔ ﺃﲪﺪ ‪.‬‬
‫‪ð‬ﻭﺃﲪﺪ ﺍﳉﻮﺧﻲ)‪ (٢‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺇﻻ ﺍﻟﺸﻤﺲ ﰲ ﻟﻴﻞ ﺑﺎﻃﻞ‬
‫ﻳﺮﻳﻨﺎ ﺑﻨﻮﺭ ﻣﻨﻪ ﻟﻠﺤﻖ ﻣﻄﻠﻌﺎ‬
‫‪ð‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﱪﻳﺰﻱ)‪ (٣‬ﺑﻘﻮﻟﻪ‪:‬‬

‫‪ ( ١‬ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﺭﻗﻢ ‪ ١٤ :‬ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﳌـﺬﻛﻮﺭﺓ ﺃﻋـﻼﻩ‪ ،‬ﻭﻋﺠـﺰﻩ ‪:‬‬
‫ﺷﺨﺼﺖ ﻟﻌﻈﻢ ﻣﺼﺎﺑﻪ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﻌﻘﻮﺩ‪ ،‬ﺹ‪.٤١٦‬‬
‫‪ ( ٢‬ﳎﲑ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﳋﻴﺎﻁ ﺍﳉﻮﺧﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﱂ ﺃﻃﻠـﻊ‬
‫ﻋﻠﻰ ﺗﺮﲨﺔ ﻟﻪ‪ ،‬ﻭﻟﻪ ﻋﺪﺓ ﻗﺼﺎﺋﺪ ﰲ ﺷﻴﺦ ﺍﻹﺳـﻼﻡ‪ ،‬ﺍﻗﺮﺃﻫـﺎ ﰲ ﺍﻟﻌﻘـﻮﺩ‬
‫ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪ (٤٣) ٤٢٠-٤١٨‬ﺑﻴﺘﺎﹰ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﰲ ﺹ‪ ،٤٢٨-٤٢٥‬ﻭﺍﻟﺒﻴﺖ‬
‫ﺍﳌﺬﻛﻮﺭ ﻓﻴﻬﺎ ﺭﻗﻢ ‪) ٢٨ :‬ﺹ‪ (٤٢٧‬ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ ‪:‬‬
‫ﲟﺼﺮﻋﻚ ﺍﻟﻨﺎﻋﻲ ﺃﺻﻢ ﻭﺃﲰﻌﺎ ***ﻭﺻ‪‬ﻢ‪ ‬ﺍﻟﺼﻔﺎ ﻣﻦ ﺻﺪﻣﺔ ﺍﳊﺰﻥ ﺻﺪﻋﺎ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﺇﱃ ﺃﻥ ﻳﺮﻳﲏ ﺍﷲ ﻭﺟﻬﻚ ﺳﺎﻓﺮﺍﹰ ***ﺑﻨﻀﺮﺗﻪ ﻳﻮﻡ ﺍﳌﻌﺎﺩ ﻣﱪﻗﻌﺎ‬
‫ﻭﻟﻪ ﻭﰲ ﺹ‪ ٤٢٤-٤٢١‬ﻗﺼﻴﺪﺓ ﺛﺎﻟﺜﺔ ﻣﻦ )‪ (٥٢‬ﺑﻴﺘﺎﹰ‪.‬‬
‫‪ ( ٣‬ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜـﺮﱘ‬
‫ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ‪ ،‬ﻭﻭﺍﻟﺪﻩ )ﺃﲪﺪ( ﻓﺎﺿـﻞ ﻟـﻪ ﺷـﻌﺮ ﻛـﺜﲑ‬
‫)ﺍﻟﺸﺬﺭﺍﺕ ‪ ،(١١١/٦‬ﻭﻟﻼﺑﻦ )ﺇﺑﺮﺍﻫﻴﻢ( ﻗﺼﻴﺪﺓ ﰲ )‪ (٨٠‬ﺑﻴﺘﺎﹰ‪ ،‬ﻭﺍﻟﺒﻴـﺖ‬
‫ﺍﳌﺬﻛﻮﺭ ﻓﻴﻬﺎ ﺭﻗﻢ ‪ ،٦ :‬ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ ‪:‬‬
‫ﻟﻔﻘﺪ ﺍﻟﻔﱴ ﺍﻟﺘﻴﻤﻲ ﲡﺮﻱ ﺍﳌﺪﺍﻣﻊ *** ﻭﺗﺼﺪﻉ ﺑﺎﻟﻨﻮﺡ ﺍﳊﻤﺎﻡ ﺍﻟﺼﻮﺍﺩﻉ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﻭﻻ ﺑﺮﺣﺖ ‪‬ﻤﻲ ﺳﺤﺎﺋﺐ ﺭﲪﺔ *** ﻋﻠﻴﻪ ﻛﻤﺎ ‪‬ﻤﻰ ﻋﻠﻴﻪ ﺍﳌﺪﺍﻣـﻊ‬
 ‫‪ ١٢٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻋﻠﻮﻡ ﻭﺃﺧﻼﻕ ﻛﺮﺍﻡ ﻭﺳﺆﺩﺩ‬

‫ﻭﺟﻮﺩ ﻭﳎﺪ ﺑﺎﺫﺥ ﻭﺗﻮﺍﺿﻊ‬
‫‪ð‬ﻭﻋﻤﺮ ﺍﻟﺸﺒﻠﻲ)‪ (١‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺣﻮﻯ ﻓﻨﻮﻥ ﺍﻟﻨﻬﻰ ﺻﺪﻗﺎﹰ ﺑﻼ ﻛﺬﺏ‬
‫ﻭﺣﺎﺯ ﻋﻠﻢ ﺍﻟﻮﺭﻯ ﰲ ﻃﻴﺐ ﺃﺧﻼﻕ‬
‫‪ð‬ﻭﺍﻟﺰﻣﻠﻜﺎﱐ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻣﺎ ﺫﺍ ﻳﻘﻮﻝ ﺍﻟﻮﺍﺻﻔـــﻮﻥ ﻟﻪ‬
‫ﻭﺻﻔﺎﺗــﻪ ﺟﻠﹼﺖ ﻋﻦ ﺍﳊﺼـﺮ‬
‫ﻫــﻮ ﺣﺠـﺔ ﷲ ﻗﺎﻫــﺮﺓ‬
‫ﻫﻮ ﺑﻴﻨﻨﺎ ﺃﻋﺠﻮﺑـــﺔ ﺍﻟﺪﻫـﺮ‬

‫ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪.٤٣٣-٤٢٨‬‬

‫‪ ( ١‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺃﻗﺶ ﺍﻟﺸﺒﻠﻲ‪ ،‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ﻓﻴﻤﺎ ﺑـﲔ‬
‫ﻳﺪﻱ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ‪ ،‬ﻭﺃﺑﻴﺎﺗﻪ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﺹ‪(١٥)٤٣٥-٤٣٤‬‬
‫ﺑﻴﺘﺎﹰ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﺒﻴﺖ ﺍﳌﺬﻛﻮﺭ ﺭﻗﻢ ‪ ،٨ :‬ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ ‪:‬‬
‫ﻫﻞ ﺑ‪‬ﻌﺪ ﺑ‪‬ﻌﺪ‪‬ﻙ‪ ‬ﻃﺮﻑ‪ ‬ﺩﻣﻌﻪ ﺭﺍﻕ *** ﺃﻡ ﻫﻞ ﻟﺪﺍﺀ ﺃﺧﻲ ﺍﻷﺣﺰﺍﻥ ﻣﻦ ﺭﺍﻕ‬
‫ﻭﺁﺧﺮﻫﺎ ‪:‬‬
‫ﻭﺍﳌﻮﺕ ﺑﻌﺪﻙ ﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﺃﺣﺪ *** ﱂ ﻳﺒﻖ ﺇﻻ ﺍﻹﻟﻪ ﺍﻟـﺪﺍﺋﻢ ﺍﻟﺒﺎﻗﻲ‬
‫ﻭﻟﻪ ﰲ ﺹ‪ ٤٩٧-٤٩٣‬ﻗﺼﻴﺪﺓ ﺃﺧﺮﻯ ﰲ )‪ (٥٢‬ﺑﻴﺘﺎﹰ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻫــﻮ ﺁﻳﺔ ﻟﻠﺨﻠﻖ ﻇﺎﻫــﺮﺓ‬

‫ﺃﻧﻮﺍﺭﻫــﺎ ﺃﺭﺑﺖ ﻋﻠﻰ ﺍﻟﻔﺠﺮ)‪.(١‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﰲ ﻣﺪﺣﻪ ﻗﻠﻴﻞ ﻣﻦ ﻛﺜﲑ‪ ،‬ﻭﻳﻜﻔﻲ ﺫﻟﻚ‬

‫ﻟﻠﺒﺼﲑ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺃﺗﺒﺎﻋﻪ‪.‬‬
‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻫﻢ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫‪‬‬

‫‪ ( ١‬ﺃﺑﻴﺎﺕ ﺍﻟﺰﻣﻠﻜﺎﱐ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻣﺪﺡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ -‬ﺑﺎﺧﺘﻼﻑ ﻳﺴـﲑ ﰲ‬

‫ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻋﺠﻮﺑﺔ ﺍﻟﺪﻫﺮ‪ /‬ﺍﻟﻌﺼﺮ‪ ،‬ﻭﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻟﻠﺨﻠـﻖ‪ /‬ﰲ‬
‫ﺍﳋﻠﻖ‪ -‬ﻣﺸﻬﻮﺭﺓ ﻭﻣﺘﺪﺍﻭﻟﺔ ﰲ ﻣﺆﻟﻔﺎﺕ ﻭﻛﺘﺎﺑﺎﺕ ﺃﻏﻠﺐ ﻣﻦ ﻛﺘﺐ ﻋﻨـﻪ‪،‬‬
‫ﺍﻧﻈﺮﻫـﺎ ﰲ ﺍﳉﺎﻣﻊ ﻟﺴﲑﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﻧﻘﻼ ﻋﻦ ‪ ١٦‬ﻣﺆﻟﱢﻔﺎﹰ‬
‫ﻣﻨﻬﻢ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪ ،‬ﻭﺍﺑﻦ ﻓﻀـﻞ ﺍﷲ ﺍﻟﻌﻤـﺮﻱ‪ ،‬ﻭﺍﺑـﻦ ﺍﻟـﻮﺭﺩﻱ‪،‬‬
‫ﻭﺍﻟﺼﻔﺪﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻭﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﻭﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﻭﺍﻟﻌﻴﲏ‪ ،‬ﻭﺍﺑﻦ ﺗﻐـﺮﻱ‬
‫ﺑﺮﺩﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻌﻤـﺎﺩ‪ ،‬ﻭﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﻭﺍﻵﻟﻮﺳﻲ ﻭﻏﲑﻫﻢ‪ ،‬ﺍﻧﻈـﺮ ﻓﻬـﺮﺱ‬
‫ﺍﳉﺎﻣﻊ ‪.٦٥٦-٦٥٥ :‬‬
 ‫‪ ١٢٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻓﻬﺮس أﻫﻢ ﻣﺮاﺟﻊ اﻟﺘﺤﻘﻴﻖ‬

‫ﺃﻭﻻﹰ‪ :‬ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬
‫ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬ ‫‪.١‬‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﲟﺮﻭﻳﺎﺕ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺑﻦ‬ ‫‪.٢‬‬
‫ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ )ﳐﻄﻮﻁ( ﲟﻜﺘﺒﺔ ﺍﳊﺮﻡ ﺍﳌﻜﻲ‬
‫ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﻁ‪١٤٠٤ ،٦‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ‬ ‫‪.٣‬‬
‫ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻨﺪﻱ ﺍﻟﻜﺒﲑ‪ ،‬ﺣﻴﺎﺗـﻪ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﺩ‪ /‬ﻋﺒﺪ ﺍﻟﻘﻴﻮﻡ‬ ‫‪.٤‬‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺭﺳـﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ )ﻏﲑ ﻣﻨﺸﻮﺭﺓ(‪.‬‬
‫ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻋﻠﻲ‬ ‫‪.٥‬‬
‫ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻣﺼﺮ‪.‬‬
‫ﺑﺬﻝ ﺍﻟﻘﻮﺓ ﰲ ﺣﻮﺍﺩﺙ ﺳﲏ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﳊﺎﺭﺛﻲ‬ ‫‪.٦‬‬
‫ﺍﻟﺴﻨﺪﻱ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﺃﻣﲑ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ‪،‬‬
‫ﺟﺎﻣﺸﻮﺭﻭ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺍﻟﺴﻨﺪ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻭﺍﳌﻠﻮﻙ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻁ ‪١٣٢٦‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫‪.٧‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﺘﺤﻔﺔ ﺍﳌﺮﻏﻮﺑﺔ ﰲ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ‬ ‫‪.٨‬‬
‫ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﲢﻘﻴﻖ ﻭﺍﺧﺘﺼﺎﺭ‪ /‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪،‬‬
‫ﻁ‪١٤١٧ ،١‬ھـ‪ ،‬ﺿﻤﻦ ﺛﻼﺙ ﺭﺳﺎﺋﻞ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻣﻜﺘﺐ‬
‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﲝﻠﺐ‪.‬‬
‫ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪،‬‬ ‫‪.٩‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫ﺗﺮﺍﺟﻢ ﺃﻋﻴﺎﻥ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﳌﺆﻟﻒ ﳎﻬﻮﻝ‪ ،‬ﲢﻘﻴﻖ‪ /‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ‬ ‫‪.١٠‬‬
‫ﺍﻟﺘﻮﳒﻲ‪ ،‬ﻁ‪١٤٠٤ ،١‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺟﺪﺓ‪.‬‬
‫ﺍﳉﺎﻣﻊ ﻟﺴﲑﺓ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ‪ :‬ﳏﻤﺪ ﻋﺰﻳﺮ‬ ‫‪.١١‬‬
‫ﴰﺲ ﻭﻋﻠﻲ ﺍﻟﻌﻤﺮﺍﻥ‪ ،‬ﻁ‪١٤٢٠ ،١‬ﻫـ ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ‪.‬‬
‫ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﺪﺭﺭ ﰲ ﺗﺮﲨﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ‬ ‫‪.١٢‬‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺨﺎﻭﻱ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺟﺲ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ‬
‫ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤١٩ ،١‬ﻫـ‪.‬‬
‫ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ ﰲ ﺗﺎﺭﻳﺦ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‬ ‫‪.١٣‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻁ‪١٣٨٧ ،١‬ﻫـ‪.‬‬
‫ﺩﺭﻫﻢ ﺍﻟﺼﺮﺓ ﰲ ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﲢﺖ ﺍﻟﺴﺮﺓ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ‬ ‫‪.١٤‬‬
‫ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻁ‪١٤١٧ ،١‬ﻫـ‪ ،‬ﺇﺩﺍﺭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻛﺮﺍﺗﺸﻲ‪.‬‬
 ‫‪ ١٣٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺩﻓﻴﻨﺔ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﻣﺮﺍﺩ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻨﺪﻱ )ﺥ(‬ ‫‪.١٥‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﶈﻤﻮﺩﻳﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪.‬‬
‫ﺫﺏ ﺫﺑﺎﺑﺎﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﻨﺎﺳﺒﺎﺕ‪ ،‬ﺍﻟﻌﻼﻣﺔ‬ ‫‪.١٦‬‬
‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﺍﻟﺸﻴﺦ‬
‫ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻨﻌﻤﺎﱐ‪ ،‬ﻁ‪١٣٧٩ ،١‬ﻫـ‪ ،‬ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ‬
‫ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺟﺎﻣﺸﻮﺭﻭ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺍﻟﺴﻨﺪ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻨﲑﻳﺔ‪ ،‬ﻁ ﻣﻜﺘﺒﺔ ﺍﻟﻨﻤﻨﻜﺎﱐ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪.‬‬ ‫‪.١٧‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺘﻄﺮﻓﺔ ﻟﺒﻴﺎﻥ ﻣﺸﻬﻮﺭ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍﳌﺸﺮﻓﺔ‪ ،‬ﺍﻟﻌﻼﻣــﺔ‬ ‫‪.١٨‬‬
‫ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻜﺘﺎﱐ‪ ،‬ﻁ‪١٤٠٦ ،٤‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﲑﻭﺕ‪.‬‬
‫ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﻀﺮﺓ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﳏﺐ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ‪،‬‬ ‫‪.١٩‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺳﻠﻚ ﺍﻟﺪﺭﺭ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺧﻠﻴﻞ‬ ‫‪.٢٠‬‬
‫ﺍﳌﺮﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻌﻠﻴﻖ ﻭﺇﺷﺮﺍﻑ ‪ /‬ﻋﺰﺕ ﻋﺒﻴﺪ ﺍﻟﺪﻋﺎﺱ‪ ،‬ﺍﳌﻜﺘﺒﺔ‬ ‫‪.٢١‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ ﺗﺮﻛﻴﺎ‪.‬‬
‫ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻁ‪،١‬‬ ‫‪.٢٢‬‬
‫‪١٣٩٩‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﺸﻔﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺍﺀ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪،‬‬ ‫‪.٢٣‬‬

‫ﲢﻘﻴﻖ ‪ /‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻘﻴﻮﻡ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻁ ‪،١‬‬
‫‪١٤٢٠‬ﻫـ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺒﻨﻮﺭﻳﺔ‪ ،‬ﻛﺮﺍﺗﺸﻲ‪.‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ ﺗﺮﻛﻴﺎ‪.‬‬ ‫‪.٢٤‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺕ‪ /‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻁ‪١٣٧٤ ،١‬ﻫـ‪،‬‬ ‫‪.٢٥‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ ﺗﺮﻛﻴﺎ‪.‬‬
‫ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ﻷﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺨﺎﻭﻱ‪ ،‬ﺗﺼﻮﻳﺮ‬ ‫‪.٢٦‬‬
‫ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻁ‪١٤١٤ ،٢‬ﻫـ‪ ،‬ﺩﺍﺭ‬ ‫‪.٢٧‬‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﻣﻦ ﻣﻨﺎﻗﺐ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪـﺪ‬ ‫‪.٢٨‬‬
‫ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ )ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ(‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪،‬‬
‫ﻣﻄﺒﻌﺔ ﺍﳊﺠﺎﺯﻱ ﺑﺎﻟﻘﺎﻫﺮﺓ‪١٣٥٦ ،‬ﻫـ‪.‬‬
‫ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﻁ‪،٣‬‬ ‫‪.٢٩‬‬
‫‪١٤٠٢‬ﻫـ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ‪.‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻌﻠﻴﻖ ‪ /‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ‬ ‫‪.٣٠‬‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ ،‬ﻁ ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﲢﻘﻴﻖ ‪/‬‬ ‫‪.٣١‬‬
‫ﺍﻟﻌﻼﻣﺔ ﻏﻼﻡ ﻣﺼﻄﻔﻰ ﺍﻟﻘﺎﲰﻲ‪ ،‬ﻁ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﳍﺎﴰﻴﺔ‪ ،‬ﻴﻨﺪﻭ‪،‬‬
‫ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺍﻟﺴﻨﺪ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
 ‫‪ ١٣٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ ﺍﻹﺳﻔﺮﺍﺋﻴﲏ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﳏﻤﺪ‬ ‫‪.٣٢‬‬

‫ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ ﻭﺍﻷﺛﺒﺎﺕ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻜﺘﺎﱐ‪ ،‬ﲢﻘﻴﻖ ‪/‬‬ ‫‪.٣٣‬‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﻁ‪١٤٠٢ ،٢‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﲑﻭﺕ‪.‬‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻹﻓﺮﻳﻘﻲ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﲑﻭﺕ‪.‬‬ ‫‪.٣٤‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻁ‪١٣٩٠ ،٢‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪.٣٥‬‬
‫ﺍﻟﻠﺆﻟﺆ ﺍﳌﻜﻨﻮﻥ ﰲ ﲢﻘﻴﻖ ﻣﺪ ﺍﻟﺴﻜﻮﻥ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﳊﺎﺭﺛﻲ‬ ‫‪.٣٦‬‬
‫ﺍﻟﺴﻨﺪﻱ‪ ،‬ﲢﻘﻴﻖ‪ /‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻘﻴﻮﻡ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻁ‪،١‬‬
‫‪١٤٢٠‬ﻫـ‪ ،‬ﻛﺮﺍﺗﺸﻲ‪.‬‬
‫ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻧﺸﺮ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺰﻫﺮ‪ ،‬ﻋﺒﺪ ﺍﷲ ﻣﺮﺩﺍﺩ ﺃﺑﻮ ﺍﳋﲑ‪ ،‬ﺍﺧﺘﺼﺎﺭ‬ ‫‪.٣٧‬‬
‫ﻭﺗﺮﺗﻴﺐ ‪ /‬ﳏﻤﺪ ﺍﻟﻌﺎﻣﻮﺩﻱ ﻭﺃﲪﺪ ﻋﻠﻲ‪ ،‬ﻁ‪١٣٩٨ ،١‬ﻫـ‪ ،‬ﻣﻦ‬
‫ﻣﻄﺒﻮﻋﺎﺕ ﻧﺎﺩﻱ ﺍﻟﻄﺎﺋﻒ ﺍﻷﺩﰊ‪.‬‬
‫ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺕ‪ /‬ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ‬ ‫‪.٣٨‬‬
‫ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﺍﳌﻘﺘﻄﻒ ﻣﻦ ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﺑﺄﺳﺎﻧﻴﺪ ﺍﳌﻔﱵ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﺧﺘﺼﺎﺭ ‪/‬‬ ‫‪.٣٩‬‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻳﺎﺳﲔ ﺍﻟﻔﺎﺩﺍﱐ‪ ،‬ﻁ‪١٤٠٧ ،٢‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﲑﻭﺕ‪.‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﺃﲪﺪ ﻓﻬﻤﻲ ﳏﻤﺪ‪،‬‬ ‫‪.٤٠‬‬
‫ﻣﻄﺒﻌﺔ ﺍﳊﺠﺎﺯﻱ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٣٨٦ ،‬ﻫـ‪.‬‬
‫ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﲢﻘﻴﻖ ‪ /‬ﺍﻟﺪﻛﺘﻮﺭ‬ ‫‪.٤١‬‬
‫ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ‪ ،‬ﻁ‪١٤١٩ ،٢‬ﻫـ‪ ،‬ﺍﳌﻐﺮﺏ‪.‬‬
‫ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ﻭ‪‬ﺠﺔ ﺍﳌﺴﺎﻣﻊ ﻭﺍﻟﻨﻮﺍﻇﺮ‪ ،‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ‬ ‫‪.٤٢‬‬
‫ﺍﻟﻨﺪﻭﻱ‪ ،‬ﺗﺼﻮﻳﺮ‪ :‬ﻃﻴﺐ ﺃﻛﺎﺩﳝﻲ‪ ،‬ﻣﻠﺘﺎﻥ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪١٤١٣ ،‬ﻫـ‪.‬‬

‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺍﳌﺮﺍﺟﻊ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬

‫ﲢﻔﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻋﻠﻲ ﺷﲑ ﺍﻟﻘﺎﻧﻊ ﺍﻟﺘﺘﻮﻱ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺃﻣﲑ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺳﻲ‪،‬‬ ‫‪-١‬‬
‫ﺗﺮﺗﻴﺐ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻧﱯ ﲞﺶ ﺧﺎﻥ ﺍﻟﺒﻠﻮﺷﻲ‪ ،‬ﻁ‪١٩٥٧ ،١‬ﻡ‪ ،‬ﳉﻨﺔ‬
‫ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺟﺎﻣﺸﻮﺭﻭ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﺗﺬﻛﺮﺓ ﻣﺸﺎﻫﲑ ﺳﻨﺪ‪ ،‬ﺩﻳﻦ ﳏﻤﺪ ﺍﻟﻮﻓﺎﺋﻲ‪ ،‬ﻁ‪١٩٨٦ ،١‬ﻡ‪ ،‬ﳉﻨﺔ‬ ‫‪-٢‬‬
‫ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺟﺎﻣﺸﻮﺭﻭ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺍﻟﺴﻨﺪ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﺗﻔﺴﲑ ﻫﺎﴰﻲ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻫﺎﺷﻢ ﺍﻟﺴﻨﺪﻱ )ﻣﻨﻈﻮﻡ ﺑﺎﻟﻠﻐﺔ‬ ‫‪-٣‬‬
‫ﺍﻟﺴﻨﺪﻳﺔ( ﻧﺜﺮﻩ‪ :‬ﺩ‪ /‬ﻣﻴﻤﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻁ‪١٩٩١ ،١‬ﻡ‪،‬‬
‫ﺃﻛﺎﺩﳝﻴﺔ ﻣﻬﺮﺍﻥ‪ ،‬ﻛﺮﺍﺗﺸﻲ‪.‬‬
‫ﻗﺮﺓ ﺍﻟﻌﲔ ﰲ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺣﺴﲔ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻣﻌﲔ‬ ‫‪-٤‬‬
‫ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ )ﳐﻄﻮﻁ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ(‪.‬‬
 ‫‪ ١٣٤‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﳐﺪﻭﻡ ﳏﻤﺪ ﻫﺎﺷﻢ ﺗﺘﻮﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺎﺩﺭﻱ‪ ،‬ﻁ‪،١‬‬ ‫‪-٥‬‬

‫‪١٤٠٨‬ﻫـ‪ ،‬ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺟﺎﻣﺸﻮﺭﻭ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‬
‫ﺍﻟﺴﻨﺪ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﻣﻘﺎﻻﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻋﻠﻲ ﺷﲑ ﺍﻟﻘﺎﻧﻊ ﺍﻟﺘﺘﻮﻱ‪ ،‬ﺕ‪ /‬ﺍﻟﺴﻴﺪ ﺣﺴﺎﻡ‬ ‫‪-٦‬‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺷﺪﻱ‪ ،‬ﻁ‪١٩٥٧ ،١‬ﻡ‪ ،‬ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﺴﻨﺪﻱ‪،‬‬
‫ﻛﺮﺍﺗﺸﻲ‪.‬‬

‫‪‬‬
 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻓﻬﺮس اﳌﺤﺘﻮﻳﺎت‬
‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫‪٥‬‬ ‫ﺗﻘﺪﱘ ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪/‬ﺃﲪﺪ ﺳﻌﺪ ﺍﻟﻐﺎﻣﺪﻱ ‪..............‬‬ ‫‪١‬‬

‫‪٧‬‬ ‫ﺍﻟﺘﻤﻬﻴﺪ ‪.....................................................‬‬ ‫‪٢‬‬
‫‪١١‬‬ ‫ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳌﺆﻟﻒ ‪........................................‬‬ ‫‪٣‬‬
‫‪١١‬‬ ‫ﺍﲰﻪ ﻭﻧﺴﺒﻪ ‪.................................................‬‬ ‫‪٤‬‬
‫‪١٢‬‬ ‫ﻭﻻﺩﺗﻪ ﻭﻧﺸﺄﺗﻪ ‪..............................................‬‬ ‫‪٥‬‬
‫‪١٢‬‬ ‫ﺷﻴﻮﺧﻪ ‪....................................................‬‬ ‫‪٦‬‬
‫‪١٤‬‬ ‫ﺗﻼﻣﺬﺗﻪ ‪....................................................‬‬ ‫‪٧‬‬
‫‪١٦‬‬ ‫ﻣﺆﻟﻔﺎﺗﻪ ‪.....................................................‬‬ ‫‪٨‬‬
‫‪٢١‬‬ ‫ﳏﺎﻭﻟﺔ ﺗﺼﻨﻴﻒ ﻣﺆﻟﻔﺎﺗﻪ ‪.......................................‬‬ ‫‪٩‬‬
‫‪٢٢‬‬ ‫ﻣﻦ ﺃﻫﻢ ﻣﺆﻟﻔﺎﺗﻪ ‪.............................................‬‬ ‫‪١٠‬‬
‫‪٢٦‬‬ ‫ﺷﺨﺼﻴﺔ ﺍﳌﺆﻟﻒ ‪.............................................‬‬ ‫‪١١‬‬
‫‪٢٨‬‬ ‫ﺑﻌﺾ ﻣﺎ ﻳﺸﺘﻬﺮ ﺑﻪ ﺍﳌﺆﻟﻒ ‪....................................‬‬ ‫‪١٢‬‬

‫‪٣١‬‬ ‫ﻭﻓﺎﺗﻪ ‪......................................................‬‬ ‫‪١٣‬‬

‫‪٣٣‬‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻌﺘﺮﺽ )ﺻﺎﺣﺐ ﺍﻟﺮﺩ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ( ‪...........‬‬ ‫‪١٤‬‬
‫‪٣٣‬‬ ‫ﺍﲰﻪ ﻭﻧﺴﺒﻪ ‪.................................................‬‬ ‫‪١٥‬‬

‫‪٣٣‬‬ ‫ﻣﻦ ﺷﻴﻮﺧﻪ ‪.................................................‬‬ ‫‪١٦‬‬

‫‪٣٤‬‬ ‫ﻣﻦ ﺗﻼﻣﺬﺗﻪ ‪.................................................‬‬ ‫‪١٧‬‬
 ‫‪ ١٣٦‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫‪٣٦‬‬ ‫ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ‪.................................................‬‬ ‫‪١٨‬‬

‫‪٤٠‬‬ ‫ﻣﺬﻫﺒﻪ ﺍﻟﻔﻘﻬﻲ ﻭﺷﻲﺀ ﻣﻦ ﻣﻌﺘﻘﺪﺍﺗﻪ ‪............................‬‬ ‫‪١٩‬‬

‫‪٤٤‬‬ ‫ﻭﻓﺎﺗﻪ ‪.......................................................‬‬ ‫‪٢٠‬‬

‫‪٤٥‬‬ ‫ﻭﺻﻒ ﺍﳌﺨﻄﻮﻁ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﻧﺴﺒﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻣﺆﻟﻔﻬﺎ ‪..............‬‬ ‫‪٢١‬‬

‫‪٤٦‬‬ ‫ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻣﻨﻬﺞ ﺍﳌﺆﻟﻒ ﻓﻴﻬﺎ ‪.......................‬‬ ‫‪٢٢‬‬

‫‪٥٠‬‬ ‫ﻋﻤﻠﻲ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ‪...........................................‬‬ ‫‪٢٣‬‬

‫‪٥٣‬‬ ‫ﳕﺎﺫﺝ ﻣﻦ ﺍﳌﺨﻄﻮﻁ ‪..........................................‬‬ ‫‪٢٤‬‬

‫‪٥٧‬‬ ‫ﺍﻟﻨﺺ ﺍﶈﻘﻖ ‪................................................‬‬ ‫‪٢٥‬‬

‫‪٥٩‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﳌﺆﻟﻒ ‪...............................................‬‬ ‫‪٢٦‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻭﻝ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻧﻜﺎﺭ ﺍﳋﻀﺮ ﻭﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٢٧‬‬

‫‪٦١‬‬ ‫‪.................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﻂ ﳌﺮﺗﺒﺔ ﺍﳋﻀﺮ ﻭﺗﻨﻘﻴﺺ ﻟﻪ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٢٨‬‬

‫‪٦٤‬‬ ‫‪................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺍﳌﻌﺘﺮﺽ ﺑﺄﻥ ﺍﳌﻬــﺪﻱ ﻭ‪‬ﻟ‪‬ـﺪ‪ ‬ﻭﻭ‪‬ﺟﹺـﺪ‪ ،‬ﻭﺍﻟـﺮﺩ‬ ‫‪٢٩‬‬

‫‪٦٥‬‬ ‫ﻋﻠﻴﻪ‪...................................................‬‬

‫‪٦٦‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺠﻮ ﻟﻠﻤﻬﺪﻱ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..‬‬ ‫‪٣٠‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳋﺎﻣﺲ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻃﻠﻖ ﺍﻟﻜﻔﻮﺭ ﻭﺍﻟﻈﻠﻮﻡ ﻋﻠـﻰ ﺍﳌﻬـﺪﻱ‪ ،‬ﻭﺍﻟـﺮﺩ‬ ‫‪٣١‬‬

‫‪٦٨‬‬ ‫ﻋﻠﻴﻪ‪................... ...............................‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫‪٦٩‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺷﺒﻪ ﺍﻹﻣﺎﻣﻴﺔ ﺑﺎﻟﻜﻔﺎﺭ! ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٣٢‬‬
‫‪٧١‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠﻴ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺴﻲ‪،‬ﻥ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٣٣‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻧﻜﺎﺭ ﻋﻠﻰ ﺧﻼﻓﺔ ﻋﻠﻲ‪ ،‬ﻭﺍﻟـﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٣٤‬‬
‫‪٧٣‬‬ ‫‪..................................................‬‬
‫‪٧٥‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺘﺎﺳﻊ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺫﻡ ﻟﺮﺃﻱ ﻋﻠﻲ‪ ، ‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٣٥‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻨﻜﺮ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ‪ ،‬ﻭﺍﻟـﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٣٦‬‬
‫‪٧٧‬‬ ‫‪..................................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀ‪‬ﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﺭﺑﻌـﺔ ﻭﻏﲑﻫـﻢ ﻋﻠـﻰ‬ ‫‪٣٧‬‬
‫‪٧٩‬‬ ‫ﺍﻟﻌﺴﻜﺮﻳ‪‬ﲔ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺎﺋﻞ ﺑﻨﺒﻮﺓ ﻳﺰﻳﺪ ﻭﻛﻔﺮ ﺍﳊﺴﻲ‪،‬ﻥ ﻭﺍﻟﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٣٨‬‬
‫‪٨٠‬‬ ‫‪.................................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺧﺎﻟﻒ ﻣﺮﺍﺩ ﺍﷲ ﻣﻦ ﺁﻳﺔ ﺍﻟﺘﻄﻬﲑ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٣٩‬‬
‫‪٨٢‬‬ ‫‪..................................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻀﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻏﲑﻫﻢ ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٤٠‬‬
‫‪٨٨‬‬ ‫‪.................................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺳﺎﺀﺓ ﺃﺩﺏ ﻋﻠﻲ‪ ‬ﻭﺍﻟـﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٤١‬‬
‫‪٨٩‬‬ ‫‪..................................................‬‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﻋﻤﺮ ﺃﻗﻞﹼ ﺧﻄﺄﹰ ﻣﻦ ﻋﻠﻲ‪ .. ‬ﻏﲑ‬ ‫‪٤٢‬‬
‫‪٩٠‬‬ ‫ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..............................‬‬
 ‫‪ ١٣٨‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﺣﻠﻒ ﻓﺎﻃﻤﺔ ﻋﻠﻰ ﻫﺠﺮﺍﻥ ﺃﰊ ﺑﻜﺮ ‪ ..‬ﺃﻣﺮ ﺛﺎﺑﺖ‪ ،‬ﻭﺍﻟﺮﺩ‬ ‫‪٤٣‬‬

‫‪٩١‬‬ ‫ﻋﻠﻴﻪ ‪........................................‬‬

‫ﻻ ﺗﺼﺢ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮﻯ ﺃﻥ ﺍﻟﺸﻜﻮﻯ ﺇﱃ ﺍﻟﺮﺳﻮﻝ‪‬‬ ‫‪٤٤‬‬

‫‪٩٣‬‬ ‫ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻔﻴﺪ ﺑﺄﻥ ﺇﻳﺬﺍﺀ ﻓﺎﻃﻤﺔ ﻣﺒﺎﺡ ﻭﺟـﺎﺋﺰ‪،‬‬ ‫‪٤٥‬‬

‫‪٩٤‬‬ ‫ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪.....................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺒﺔ ﻟﻌﻠﻲ ﻭﻓﺎﻃﻤﺔ ﺇﱃ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺮﺩ‬ ‫‪٤٦‬‬

‫‪٩٧‬‬ ‫ﻋﻠﻴﻪ ‪..........................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﻧﺴﺒﺔ ﺍﳋﻄـﺄ ﺇﱃ‬ ‫‪٤٧‬‬

‫‪٩٨‬‬ ‫ﻓﺎﻃﻤﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮﻯ ﺃﻥ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﺃﻗﺒﺢ ﻭﺃﺷﻨﻊ ﻣﻦ ﻗﺘﻞ‬ ‫‪٤٨‬‬

‫‪١٠٠‬‬ ‫ﺍﳊﺴﲔ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪............................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺮﻯ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﻛﺎﻧـﺖ ﰲ ﺇﺑﻘـﺎﺀ‬ ‫‪٤٩‬‬

‫‪١٠١‬‬ ‫ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺇﻣﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪........................‬‬

‫‪١٠٣‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺗﺸﻨﻴﻊ ﻋﻠﻰ ﻋﻠﻲ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..‬‬ ‫‪٥٠‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﺍﻟﻘﺘﻞ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻣﻌﻔﻮ‪ ‬ﻋﻨﻪ‬ ‫‪٥١‬‬

‫‪١٠٤‬‬ ‫‪ ..‬ﰲ ﻏﺎﻳﺔ ﺍﻟﺸﻨﺎﻋﺔ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪.........‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳎﺎﺯﻓـﺔ ﻭﺧـﺮﻭﺝ ﻋـﻦ‬ ‫‪٥٢‬‬

‫‪١٠٥‬‬ ‫ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪.....................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﺟﻴـﻮﺵ ﺍﻟﺜﻼﺛـﺔ ﻛـﺎﻧﻮﺍ‬ ‫‪٥٣‬‬

‫‪١٠٧‬‬ ‫ﻣﻨﺼﻮﺭﻳﻦ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ‪ ..‬ﺷﻨﻴﻊ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪..............‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛــﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴــﺔ ﺫﻡ ﻟﻌﻠﻲ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٥٤‬‬

‫‪١٠٨‬‬ ‫‪............................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﺴﺒﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ ﺇﱃ‬ ‫‪٥٥‬‬

‫‪١٠٩‬‬ ‫ﻟﻌﻦ ﺍﳋﺘﻨﲔ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪...........................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﻼﺛﻮﻥ ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻫﺎﻧــﺔ ﳉﺎﻧﺐ ﻋﻠﻲ‪ ، ‬ﻭﺍﻟﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٥٦‬‬

‫‪١١١‬‬ ‫‪..................................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻧﻜﺎﺭ ﻟﻌﻠﻢ ﻋﻠﻲ‪ ، ‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫‪٥٧‬‬

‫‪١١٢‬‬ ‫‪..................................................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ ‪:‬ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﻋﺼﻤﺔ ﺩﻡ ﻋﺜﻤﺎﻥ ﺃﻇﻬـﺮ ﻣـﻦ‬ ‫‪٥٨‬‬

‫‪١١٣‬‬ ‫ﻋﺼﻤﺔ ﺩﻡ ﻋﻠﻲ‪ ‬ﻭﺍﳊﺴﲔ ‪ ..‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪...............‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺄﻥ ﻓﻀﻞ ﺃﰊ ﺑﻜﺮ ﻋﻠـﻰ ﻓﺎﻃﻤـﺔ‬ ‫‪٥٩‬‬

‫‪١١٤‬‬ ‫ﺃﻋﻈﻢ ‪ ..‬ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪................‬‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺗﻨﻘﻴﺺ ﻟﻔﺎﻃﻤﺔ‪ ،‬ﻭﺍﻟـﺮﺩ ﻋﻠﻴـﻪ‬ ‫‪٦٠‬‬

‫‪١١٥‬‬ ‫‪..................................................‬‬
 ‫‪ ١٤٠‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿـــــــــﻮﻉ‬ ‫ﻡ‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ ‪ :‬ﰲ ﻗﻮﻟﻪ ﻣﻦ ﺟﻌﻞ ﻓﺎﻃﻤﺔ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﻛﺎﻥ‬ ‫‪٦١‬‬

‫‪١١٦‬‬ ‫ﻣﻦ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ‪ ..‬ﺗﻨﻘﻴﺺ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪...........‬‬

‫‪١١٨‬‬ ‫ﳑﻦ ﺃﺛﲎ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪...................................‬‬ ‫‪٦٢‬‬

‫‪١٢١‬‬ ‫ﳑﻦ ﻣﺪﺡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻘﺼﺎﺋﺪ ‪...............................‬‬ ‫‪٦٣‬‬

‫‪١٢٨‬‬ ‫ﻓﻬﺮﺱ ﺃﻫﻢ ﻣﺮﺍﺟﻊ ﺍﻟﺘﺤﻘﻴﻖ ‪..................................‬‬ ‫‪٦٤‬‬

‫‪١٣٥‬‬ ‫ﻓﻬﺮﺱ ﺍﶈﺘﻮﻳﺎﺕ ‪............................................‬‬ ‫‪٦٥‬‬

 ‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫‪‬‬
‫ﺃﻳﺴﺮ ﺍﻟﺴﺒﻞ ﻟﺮﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﺑﻘﺼﺮ ﺍﳌﻨﻔﺼﻞ‪ ،‬ﳎﻠﺔ‬ ‫‪.١‬‬
‫)ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ( ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺇﺳﻼﻡ ﺁﺑﺎﺩ‬
‫ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻉ ‪ ،٣ :‬ﳏﺮﻡ ‪ -‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻋﺎﻡ ‪١٤١٧ :‬ﻫـ‪.‬‬
‫ﲢﻘﻴﻖ ﺭﺳﺎﻟﺔ ‪) :‬ﺍﻟﺸﻔﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺍﺀ( ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﻫﺎﺷﻢ‬ ‫‪.٢‬‬
‫ﺍﳊﺎﺭﺛﻲ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺒﻨﻮﺭﻳﺔ‪ ،‬ﻛﺮﺍﺗﺸﻲ ﺑﺎﻛﺴﺘﺎﻥ‪،‬‬
‫ﻁ ‪ ،١ :‬ﻋﺎﻡ‪١٤٢٠:‬ﻫـ‪.‬‬
‫ﲢﻘﻴﻖ ﺭﺳﺎﻟﺔ ‪) :‬ﺍﻟﻠﺆﻟﺆ ﺍﳌﻜﻨﻮﻥ ﰲ ﲢﻘﻴﻖ ﻣﺪ ﺍﻟﺴﻜﻮﻥ( ﻟﻠﻤﺆﻟﻒ‬ ‫‪.٣‬‬
‫ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ‪ ،‬ﻃﺒﻌﺘﻪ ﺍﳌﻜﺘﺒﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪.‬‬
‫ﲢﻘﻴﻖ ﻭﺗﺮﲨﺔ ﺭﺳﺎﻟﺔ ‪) :‬ﲢﻔﺔ ﺍﻟﻘﺎﺭﺉ ﲜﻤﻊ ﺍﳌﻘﺎﺭﺉ( ﻟﻠﻤﺆﻟﻒ‬ ‫‪.٤‬‬
‫ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻧﺪﻭﺓ ﺧﺪﺍﻡ ﺍﻟﺘﺠﻮﻳﺪ ﺍﻟﺴﻨﺪ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻁ‪ ،١:‬ﻋﺎﻡ‬
‫‪١٤٢١‬ﻫـ‪.‬‬
‫ﺍﻟﺘﺴﻬﻴﻞ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺮﺗﻴﻞ‪ ،‬ﻁ ‪ ،١:‬ﻋﺎﻡ ‪١٤١٥ :‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺒﺔ‬ ‫‪.٥‬‬
‫ﺍﻹﻣﺪﺍﺩﻳﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ ‪ ،٢:‬ﻋﺎﻡ ‪١٤٢٣:‬ﻫـ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﻷﺳﺪﻱ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.‬‬
‫‪‬ﺬﻳﺐ ﻭﺗﺮﺗﻴﺐ ﺭﺳﺎﻟﺔ ‪) :‬ﺧﻼﺻﺔ ﺍﻟﺘﺠﻮﻳﺪ( ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﻨﺪﻳﺔ‬ ‫‪.٦‬‬
‫ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﳏﻤﻮﺩ ﺍﻟﻠﻐﺎﺭﻱ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻧﺪﻭﺓ ﺧﺪﺍﻡ‬
‫ﺍﻟﺘﺠﻮﻳﺪ ﺍﻟﺴﻨﺪ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻁ‪ ،١:‬ﻋﺎﻡ ‪١٤٢٠‬ﻫـ‪.‬‬
‫ﲨﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﲝﺚ ﲟﻨﺎﺳﺒﺔ‬ ‫‪.٧‬‬
‫ﻧﺪﻭﺓ "ﻋﻨﺎﻳﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋﻠﻮﻣﻪ"‬
 ‫‪ ١٤٢‬ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧﺸﺮ ﰲ ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺑﺎﳌﺪﻳﻨﺔ‬

‫ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻋﺎﻡ ‪١٤٢١ :‬ﻫـ‪.‬‬
‫‪ .٨‬ﺩﺭﺍﺳﺔ ﻟﺒﻌﺾ ﺍﻟﺘﺮﲨﺎﺕ ﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﺴﻨﺪﻳﺔ‪،‬‬
‫ﲝﺚ ﲟﻨﺎﺳﺒﺔ ﻧﺪﻭﺓ "ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺗﻘﻮﱘ ﻟﻠﻤﺎﺿﻲ‬
‫ﻭﲣﻄﻴﻂ ﻟﻠﻤﺴﺘﻘﺒﻞ" ﻧﺸﺮ ﲟﺠﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ‬
‫ﺍﻟﺸﺮﻳﻒ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻋﺎﻡ ‪١٤٢٣ :‬ﻫـ‪.‬‬
‫‪ .٩‬ﺍﻟﺴﺪﺍﺩ ﰲ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﳏﻤﺪ ﺍﻟﺴﺠﺎﻭﱄ ﺍﳊﺪﺍﺩ‪ ،‬ﳎﻠﺔ‬
‫"ﺍﻟﺴﻨﺪ" ﺍﻟﺸﻬﺮﻳﺔ ﺑﺈﺳﻼﻡ ﺁﺑﺎﺩ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻋﺎﻡ ‪١٤١٥ :‬ﻫـ‪.‬‬
‫‪ .١٠‬ﺻﻔﺤﺎﺕ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻃﺒﻌﺘﻪ ﺍﳌﻜﺘﺒﺔ ﺍﻹﻣﺪﺍﺩﻳﺔ‪ ،‬ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤١٥: ،١‬ﻫـ‪ ،‬ﻁ‪١٤٢١ ،٢‬ﻫـ‪.‬‬
‫‪ .١١‬ﻣﺴﺄﻟﺔ ﻛﺘﺎﺑﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ ﰲ ﻏﲑ‬
‫ﺍﳌﺼﺎﺣﻒ‪ ،‬ﳎﻠﺔ )ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ( ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﺑﺈﺳﻼﻡ ﺁﺑﺎﺩ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻉ ‪ ،٤:‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ ـ ﲨﺎﺩﻯ‬
‫ﺍﻵﺧﺮﺓ ﻋﺎﻡ ‪١٤١٥ :‬ﻫـ‪.‬‬
‫‪ .١٢‬ﻣﺴﻨﹺﺪ ﺍﳊﺠﺎﺯ ﻭﺭﺋﻴﺲ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍ‪‬ﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪ ،‬ﻋﺎﻡ ‪١٤٢١‬ﻫـ‪.‬‬
‫‪ .١٣‬ﺍﳌﺴﻨ‪‬ﺪ ﰲ ﺗﺮﲨﺔ ﺍﳌﻘﺮﺉ ﳏﻤ‪‬ﺪ‪ ،‬ﳎﻠﺔ "ﻧﺼﻴﺤﺖ" ﲟﺪﻳﻨﺔ ﺳﻜﺮ‬
‫ﺍﻟﺴﻨﺪ‪ ،‬ﻋﺎﻡ ‪١٤١٦ :‬ﻫـ‪.‬‬
‫)ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ(‬
‫ﺍﳊﺠﺔ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺪﺡ ﰲ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬